Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, ² Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. ³ For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. ⁴ Ye have not yet resisted unto blood, striving against sin. ⁵ And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: ⁶ For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. ⁷ If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? ⁸ But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. ⁹ Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? ¹⁰ For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. ¹¹ Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. ¹² Wherefore lift up the hands which hang down, and the feeble knees; ¹³ And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. ¹⁴ Follow peace with all men, and holiness, without which no man shall see the Lord: ¹⁵ Looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; ¹⁶ Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. ¹⁷ For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears. ¹⁸ For ye are not come unto the mount that might be touched, and that burned with fire, nor unto blackness, and darkness, and tempest, ¹⁹ And the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken to them any more: ²⁰ (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: ²¹ And so terrible was the sight, that Moses said, I exceedingly fear and quake:) ²² But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, ²³ To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, ²⁴ And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. ²⁵ See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: ²⁶ Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. ²⁷ And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. ²⁸ Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: ²⁹ For our God is a consuming fire.

[AD 99] Clement of Rome on Hebrews 12:1

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

Source: Letter to the Corinthians (Clement)

[AD 373] Ephrem the Syrian on Hebrews 12:1

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

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 12:1

3. [Hebrews 12:1] "Wherefore" (he says) "we also being compassed about with so great a cloud of witnesses." In many places the Scripture derives its consolation in evils from corresponding things. As when the prophet says, "From burning heat, and from storm, and rain." [Isaiah 4:6] This at least he says here also, that the memory of those holy men, reestablishes and recovers the soul which had been weighed down by woes, as a cloud does him who is burnt by the too hot rays [of the sun.]

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

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

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

"And the sin which does [so] easily beset us"; εὐπερίστατον], that is either, "which easily circumvents us," or "what can easily be circumvented," but rather this latter. For it is easy, if we will, to overcome sin.

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

4. In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. [Hebrews 12:2] "Looking" (he says) "unto Jesus the Author and Finisher of our Faith"; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" [Matthew 10:25] And again, "The disciple is not above his Master, nor the servant above his Lord." [Matthew 10:24]

Source: Homily 28 on Hebrews

[AD 425] Severian of Gabala on Hebrews 12:1

Let us lay aside every weight. “Weight” is a sin of the enjoyment of the flesh, a form in which the “sin which clings so closely” is born. It clings closely to us as it surrounds us with pleasure and subdues us to its own will.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.1

[AD 428] Theodore of Mopsuestia on Hebrews 12:1

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

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.1

[AD 458] Theodoret of Cyrus on Hebrews 12:1

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

Source: INTERPRETATION OF HEBREWS 12

[AD 373] Ephrem the Syrian on Hebrews 12:2

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

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 386] Cyril of Jerusalem on Hebrews 12:2

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

Source: Catechetical Lecture 15:1

[AD 395] Gregory of Nyssa on Hebrews 12:2

A fire that lies in wood hidden below the surface is often unobserved by the senses of those who see or even touch it but is manifest when it blazes up. So too, at his death (which he brought about at his will, who separated his soul from his body; who said to his own Father, “Into your hands I commit my spirit”; who, as he says, “had power to lay it down and had power to take it again”24) he—who, because he is the lord of glory, despised that which is shame among men—having concealed, as it were, the flame of his life in his bodily nature, by the dispensation of his death, kindled and inflamed it once more by the power of his own Godhead, fostering into life that which had been brought to death. Having infused with the infinity of his divine power that humble firstfruits of our nature, he made it also to be that which he himself was—making the servile form to be Lord, and the human born of Mary to be Christ, and him who was crucified through weakness to be life and power, and making all that is piously conceived to be in God the Word to be also in that which the Word assumed. Thus these attributes no longer seem to be in either nature by way of division, but the perishable nature, being, by its commixture with the divine, made anew in conformity with the nature that overwhelms it, participates in the power of the Godhead, as if one were to say that mixture makes a drop of vinegar mingled in the deep to be sea, by reason that the natural quality of this liquid does not continue in the infinity of that which overwhelms it. This is our doctrine.

Source: AGAINST EUNOMIUS 5.5

[AD 407] John Chrysostom on Hebrews 12:2

"Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "You have not chosen Me, but I have chosen you" [John 15:16]; and Paul too says, "But then shall I know, even as also I have been known." [1 Corinthians 13:12] He put the Beginning into us, He will also put on the End.

"Who," he says, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" [1 Peter 2:22]; as He also says in the Gospels, "The Prince of the world comes and has nothing in Me." [John 14:30] It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." [John 10:18] If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly!

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

What then is the end? "He is set down at the right hand of the throne of God." Do you see the prize which Paul also says in an epistle, "Wherefore God also has highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." [Philippians 2:9-10] He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all [such] things. But now prizes also are set before us, and these no common ones, but great and unspeakable.

5. Wherefore let us also, whenever we suffer anything of this kind, before the Apostles consider Christ. Why? His whole life was full of insults. For He continually heard Himself called mad, and a deceiver, and a sorcerer; and at one time the Jews said, "Nay," (it says) "but He deceives the people." [John 7:12] And again, "That deceiver said while He was yet alive, after three days I will rise again." [Matthew 27:63] As to sorcery too they calumniated Him, saying, "He casts out the devils by Beelzebub." [Matthew 12:24] And that "He is mad and has a devil." [John 10:20] "Said we not well" (it says) "that He has a devil and is mad?" [John 8:48]

And these things He heard from them, when doing them good, performing miracles, showing forth the works of God. For indeed, if He had been so spoken of, when He did nothing, it would not have been so wonderful: But [it is wonderful] that when He was teaching what pertained to Truth He was called "a deceiver," and when He cast out devils, was said to "have a devil," and when He was overthrowing all that was opposed [to God], was called a sorcerer. For these things they were continually alleging against Him.

And if you would know both the scoffs and the ironical jeerings, which they made against Him (what particularly wounds our souls), hear first those from His kindred. "Is not this" (it says) "the carpenter's son, whose father and mother we know? Are not his brethren all with us?" [Matthew 13:55; Mark 6:3; John 6:42] Also scoffing at Him from His country, they said He was "of Nazareth." And again, "search," it says, "and see, for out of Galilee has no prophet arisen." [John 7:52] And He endured being so greatly calumniated. And again they said, "Does not the Scripture say, that Christ comes from the town of Bethlehem?" [John 7:42]

Would you see also the ironical jeerings they made? Coming, it says, to the very cross they worshipped Him; and they struck Him and buffeted Him, and said, "Tell us who it is that smote You" [Matthew 26:68]; and they brought vinegar to Him, and said, "If Thou be the Son of God, come down from the Cross." [Matthew 27:40] And again, the servant of the High Priest struck Him with the palm of his hand; and He says, "If I have spoken evil, bear witness of the evil; but if well, why smites thou Me?" [John 18:23] And in derision they put a robe about Him; and they spat in His face; and they were continually applying their tests, tempting Him.

Would you see also the accusations, some secret, some open, some from disciples? "Will ye also go away?" [John 6:67] He says. And that saying, "You have a devil" [John 8:48, 7:20], was uttered by those who already believed. Was He not continually a fugitive, sometimes in Galilee, and sometimes in Judea? Was not His trial great, even from the swaddling clothes? When He was yet a young child, did not His mother take Him and go down into Egypt? For all these reasons he says, "Looking unto Jesus the Author and Finisher of our Faith who for the joy that was set before Him endured the cross, despising the shame, and is set down at the right hand of the throne of God."

To Him then let us look, also to the [sufferings ] of His disciples, reading the [writings ] of Paul, and hearing him say, "In much patience, in afflictions, in necessities, in persecutions, in distresses, in stripes, in imprisonments." [2 Corinthians 6:4-5] And again, "Even to this present hour, we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our own hands. Being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat." [1 Corinthians 4:11-13] Has any one [of us] suffered the smallest part of these things? For, he says, [we are] "As deceivers, as dishonored, as having nothing." [2 Corinthians 6:8-10] And again, "Of the Jews five times received I forty stripes save one; thrice was I beaten with rods, once was I stoned, a night and a day have I been in the deep; in journeyings often, in tribulations, in distress, in hunger." [2 Corinthians 11:24-26] And that these things seem good to God, hear him saying, "For this I besought the Lord thrice, and He said to me, My Grace is sufficient for you; for My strength is made perfect in weakness." [2 Corinthians 12:8-10] "Wherefore," he says, "I take pleasure in infirmities, in afflictions, in necessities, in distresses, in stripes, in imprisonments, that the power of Christ may rest upon me." Moreover, hear Christ Himself saying, "In the world you shall have tribulation." [John 16:33]

Source: Homily 28 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:2

As in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run and to learn to run well, let us look to Christ, even to Jesus, “the author and finisher of our faith.” What is this? He has put the faith within us. For he said to his disciples, “You did not choose me, but I chose you”; and Paul too says, “But then shall I understand, even as I have been fully understood.” He put the beginning into us; he will also put on the end.

Source: ON THE EPISTLE TO THE HEBREWS 28.4

[AD 407] John Chrysostom on Hebrews 12:2

“Who,” he says, “for the joy that was set before him endured the cross, despising the shame.” That is, it was in his power not to suffer at all, if he so willed. For “he committed no sin; no guile was found on his lips”; as he also says in the Gospels, “the ruler of this world is coming, and he has no power over me.” It lay then in his power, if so he willed, not to come to the cross. For “I have power,” he says, “to lay down my life; and I have power to take it again.” If then he who was under no necessity of being crucified was crucified for our sake, how much more is it right that we should endure all things nobly! “Who for the joy that was set before him,” he says, “endured the cross, despising the shame.” But what is “despising the shame”? He chose, he means, that ignominious death. For suppose that he died. Some wonder why he should die so ignominiously. For no other reason than to teach us to make no account of glory from the human sphere. Therefore, though under no obligation, he chose death, teaching us to be bold against it and to make it as nothing. Why did the apostle say not “pain” but “shame”? Because it was not with pain that he bore these things.

Source: ON THE EPISTLE TO THE HEBREWS 28.4

[AD 407] John Chrysostom on Hebrews 12:2

Why do I trifle in saying these things to people who do not even choose to disregard riches but hold fast to them as though they were immortal, and, if they give a little out of much, think they have done all? This is not almsgiving, for almsgiving is that of the widow, who emptied out “her whole living.” But if you do not go on to contribute so much as the widow, at least contribute the whole of your superfluity. Keep what is sufficient, not what is superfluous. But there are none who contribute even their superabundance. For so long as you have many servants and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live. These things are superfluous and are simply superadded. Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For, whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms, and this is sufficient for us. For are there not some with children and wife who have but one room? Let there be also, if you will, two serving boys.And how is it not a shame, you say, that a gentlewoman should walk out with only two servants? It is no shame that a gentlewoman should walk along with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me, it is a shame. Do you think it a great matter to go out with many servants, like dealers in sheep or dealers in slaves? This is pride and vainglory; the other is love of wisdom and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many servants? This belongs not to the soul, and whatever is not of the soul does not show gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves.
Tell me, do not the angels go to and fro about the world alone and need not anyone to follow them? Are they then on this account inferior to us? Are they who need no attendants inferior to us, who need them? If, then, not needing an attendant at all is angelic, who comes nearer to the angelic life—she who needs many, or she who needs few? Is not this a shame? For a shame it is to do anything out of place.

Source: ON THE EPISTLE TO THE HEBREWS 28.9-10

[AD 407] John Chrysostom on Hebrews 12:2

Tell me, who attracts the attention of those who are in the public places, she who brings many in her train or she who brings but few? And is not she who is alone less conspicuous even than she who is attended by few? Do you see that this is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments or she who is dressed simply and artlessly? Again, who attracts those in the public places, she who is borne on mules and with trappings ornamented with gold, or she who walks out simply and, as it may be, with propriety? Perhaps we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other but ask, “Who is she, and where from?” And I do not say what great envy is hereby produced. Tell me, then, is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one does? When they inform themselves about her, or when they do not even care? Do you see that we do everything, not for modesty’s sake, but for vainglory?However, since it is impossible to draw you away from that, I am content for the present that you should learn that this is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, but everything rather than this.…
But my discourse is not addressed to women only but also to men. For the rest of the things that we have are all superfluous; only the poor possess no superfluities, and perhaps they from necessity, since, if it had been in their power, even they would not have abstained from them. Nevertheless, “whether in pretense or in truth,” so far they have no superfluities.

Source: ON THE EPISTLE TO THE HEBREWS 28.10-11

[AD 420] Jerome on Hebrews 12:2

God has entered us as contestants in a racecourse where it is our lot to be always striving. This place, then, a valley of tears, is not a condition of peace, not a state of security, but an arena of struggle and of endurance.

Source: HOMILIES ON THE PSALMS 16 (PSALM 83)

[AD 430] Augustine of Hippo on Hebrews 12:2

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

Source: PREDESTINATION OF THE SAINTS 31

[AD 458] Theodoret of Cyrus on Hebrews 12:2

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

Source: INTERPRETATION OF HEBREWS 12

[AD 990] Oecumenius on Hebrews 12:2

“For the joy that was set before him” can be understood also as Gregory says: although it was possible for him to remain in his own personal glory and divinity, he not only humbled himself to the very point of the form of a slave, but he also endured the cross and despised its shame.Therefore he says that he is able to reward you for all your afflictions for his sake. For not only was he crucified, but also he sat down at “the right hand of God,” the right hand and the throne giving him the same honor.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.2

[AD 373] Ephrem the Syrian on Hebrews 12:3

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

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 12:3

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

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

For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." [Matthew 10:38] If you are a disciple, He means, imitate the Master; for this is [to be] a disciple. But if while He went by [the path of] affliction, you [go] by that of ease, you no longer tread the same path, which He trod, but another. How then do you follow, when you follow not? How shall you be a disciple, not going after the Master? This Paul also says, "We are weak, but you are strong; we are despised, but you are honored." [1 Corinthians 4:10] How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?

7. Affliction then is a great thing, beloved, for it accomplishes two great things; It wipes out sins, and it makes men strong.

What then, you say, if it overthrow and destroy? Affliction does not do this, but our own slothfulness. How (you say)? If we are sober and watchful, if we beseech God that He would not "suffer us to be tempted above that we are able" [1 Corinthians 10:13], if we always hold fast to Him, we shall stand nobly, and set ourselves against our enemy. So long as we have Him for our helper, though temptations blow more violently than all the winds, they will be to us as chaff and a leaf borne lightly along. Hear Paul saying, "In all these things" (are his words) "we are more than conquerors." [Romans 8:37] And again, "For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." [Romans 8:18] And again, "For the light affliction which is but for a moment, works for us a far more exceeding and eternal weight of glory." [2 Corinthians 4:17]

Consider what great dangers, shipwrecks, afflictions one upon another, and other such things, he calls "light"; and emulate this inflexible one, who wore this body simply and heedlessly. You are in poverty? But not in such as Paul, who was tried by hunger, and thirst, and nakedness. For he suffered this not for one day, but endured it continually. Whence does this appear? Hear himself saying, "Even unto this present hour we both hunger and thirst and are naked." [1 Corinthians 4:11] Oh! How great glory did he already have in preaching, when he was undergoing so great [afflictions]! Having now [reached] the twentieth year [thereof], at the time when he wrote this. For he says, "I knew a man fourteen years ago, whether in the body, or out of the body, I know not." [2 Corinthians 12:2] And again, "After three years" (he says) "I went up to Jerusalem." [Galatians 1:18] And again hear him saying, "It were better for me to die, than that any man should make my glorying void." [1 Corinthians 9:15] And not only this, but again also in writing he said, "We have become as the filth of the world." [1 Corinthians 4:13] What is more difficult to endure than hunger? What than freezing cold? What than plottings made by brethren whom he afterwards calls "false brethren"? [2 Corinthians 11:26] Was he not called the pest of the world? An Impostor? A subverter? Was he not cut with scourging?

8. These things let us take into our mind, beloved, let us consider them, let us hold them in remembrance, and then we shall never faint, though we be wronged, though we be plundered, though we suffer innumerable evils. Let it be granted us to be approved in Heaven, and all things [are] endurable. Let it be granted us to fare well there, and things here are of no account. These things are a shadow, and a dream; whatever they may be, they are nothing either in nature or in duration, while those are hoped for and expected.

For what would you that we should compare with those fearful things? What with the unquenchable fire? With the never-dying worm? Which of the things here can you name in comparison with the "gnashing of teeth," with the "chains," and the "outer darkness," with the "wrath," the "tribulation," the "anguish"? But as to duration? Why, what are ten thousand years to ages boundless and without end? Not so much as a little drop to the boundless ocean.

But what about the good things? There, the superiority is still greater. "Eye has not seen," (it is said,) "ear has not heard, neither have, entered into the heart of man" [1 Corinthians 2:9], and these things again shall be during boundless ages. For the sake of these then were it not well to be cut [by scourging] times out of number, to be slain, to be burned, to undergo ten thousand deaths, to endure everything whatsoever that is dreadful both in word and deed? For even if it were possible for one to live when burning in the fire, ought one not to endure all for the sake of attaining to those good things promised?

9. But why do I trifle in saying these things to men who do not even choose to disregard riches, but hold fast to them as though they were immortal? And if they give a little out of much, think they have done all? This is not Almsgiving. For Almsgiving is that of the Widow who emptied out "all her living." [Mark 12:44] But if you dost not go on to contribute so much as the widow, yet at least contribute the whole of your superfluity: keep what is sufficient, not what is superfluous.

But there is no one who contributes even his superabundance. For so long as you have many servants, and garments of silk, these things are all superfluities. Nothing is indispensable or necessary, without which we are able to live; these things are superfluous, and are simply superadded. Let us then see, if you please, what we cannot live without. If we have only two servants, we can live. For whereas some live without servants, what excuse have we, if we are not content with two? We can also have a house built of brick of three rooms; and this were sufficient for us. For are there not some with children and wife who have but one room? Let there be also, if you will, two serving boys.

10. And how is it not a shame (you say) that a gentlewoman should walk out with [only] two servants? It is no shame, that a gentlewoman should walk abroad with two servants, but it is a shame that she should go forth with many. Perhaps you laugh when you hear this. Believe me it is a shame. Do you think it a great matter to go out with many servants, like dealers in sheep, or dealers in slaves? This is pride and vainglory, the other is philosophy and respectability. For a gentlewoman ought not to be known from the multitude of her attendants. For what virtue is it to have many slaves? This belongs not to the soul, and whatever is not of the soul does not show gentility. When she is content with a few things, then is she a gentlewoman indeed; but when she needs many, she is a servant and inferior to slaves. Tell me, do not the angels go to and fro about the world alone, and need not any one to follow them? Are they then on this account inferior to us? They who need no [attendants] to us who need them? If then not needing an attendant at all, is angelic, who comes nearer to the angelic life, she who needs many [attendants], or she who [needs] few? Is not this a shame? For a shame it is to do anything out of place.

Tell me who attracts the attention of those who are in the public places, she who brings many in her train, or she who [brings but] few? And is not she who is alone, less conspicuous even than she who is attended by few? Do you see that this [first-named conduct] is a shame? Who attracts the attention of those in the public places, she who wears beautiful garments, or she who is dressed simply and artlessly? Again who attracts those in the public places, she who is borne on mules, and with trappings ornamented with gold, or she who walks out simply, and as it may be, with propriety? Or we do not even look at this latter, if we even see her; but the multitudes not only force their way to see the other, but also ask, Who is she, and Where from? And I do not say how great envy is hereby produced. What then (tell me), is it disgraceful to be looked at or not to be looked at? When is the shame greater, when all stare at her, or when no one [does]? When they inform themselves about her, or when they do not even care? Do you see that we do everything, not for modesty's sake but for vainglory?

However, since it is impossible to draw you away from that, I am content for the present that you should learn that this [conduct] is no disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace. Sin alone is a disgrace, which no one thinks to be a disgrace, but everything rather than this.

11. Let your dress be such as is needful, not superfluous. However, that we may not shut you up too narrowly, this I assure you, that we have no need of ornaments of gold, or of lace. And it is not I who say this. For that the words are not mine, hear the blessed Paul saying, and solemnly charging women "to adorn themselves, not with plaitings [of the hair], or gold, or pearls, or costly apparel." [1 Timothy 2:9] But with what kind, O Paul, would you tell us? For perhaps they will say, that only golden things are costly; and that silks are not costly. Tell us with what kind you would. "But having food and raiment, let us therewith" (he says) "be content." [1 Timothy 6:8] Let our garment be such as merely to cover us. For God has given them to us for this reason, that we may cover our nakedness; and this any sort of garment can do, though but of trifling cost. Perhaps ye laugh, who wear dresses of silk; for in truth one may well laugh, considering what Paul enjoined and what we practice!

But my discourse is not addressed to women only, but also to men. For the rest of the things which we have are all superfluous; only the poor possess no superfluities; and perhaps they too from necessity: since, if it had been in their power, even they would not have abstained [from them]. Nevertheless, "whether in pretense or in truth" [Philippians 1:18], so far they have no superfluities.

12. Let us then wear such clothes as are sufficient for our need. For what does much gold mean? To those on the stage these things are fitting, this apparel belongs to them, to harlots, to those who do everything to be looked at. Let her beautify herself, who is on the stage or the dancing platform. For she wishes to attract all to her. But a woman who professes godliness, let her not beautify herself thus, but in a different way. You have a means of beautifying yourself far better than that. You also have a theater: for that theater make yourself beautiful: clothe yourself with those ornaments. What is your theater? Heaven, the company of Angels. I speak not of Virgins only, but also of those in the world. All as many as believe in Christ have that theater. Let us speak such things that we may please those spectators. Put on such garments that you may gratify them.

For tell me, if a harlot putting aside her golden ornaments, and her robes, and her laughter, and her witty and unchaste talk, clothe herself with a cheap garment, and having dressed herself simply come [on the stage], and utter religious words, and discourse of chastity, and say nothing indelicate, will not all rise up? Will not this theater be dispersed? Will they not cast her out, as one who does not know how to suit herself to the crowd, and speaks things foreign to that Satanic theater? So thou also, if you enter into the Theater of Heaven clad with her garments, the spectators will cast you out. For there, there is no need of these garments of gold, but of different ones. Of what kind? Of such as the prophet names, "clothed in fringed work of gold, and in varied colors" [Psalm 45:13], not so as to make the body white and glistering, but so as to beautify the soul. For the soul it is, which is contending and wrestling in that Theater. "All the glory of the King's daughter is from within" [Psalm 45:13], it says. With these do thou clothe yourself; for [so] thou both deliverest yourself from other evils innumerable, and your husband from anxiety and yourself from care.

For so you will be respected by your husband, when you need not many things. For every man is wont to be shy towards those who make requests of him; but when he sees that they have no need of him, then he lets down his pride, and converses with them as equals. When your husband sees that you have no need of him in anything, that you think lightly of the presents which come from him, then, even though he be very arrogant, he will respect you more, than if you were clad in golden ornaments; and you will no longer be his slave. For those of whom we stand in need, we are compelled to stoop to. But if we restrain ourselves we shall no longer be regarded as criminals, but he knows that we pay him obedience from the fear of God, not for what is given by him. For now, when that he confers great favors on us, whatever honor he receives, he thinks he has not received all [that is due to him]: but then, though he obtain but a little, he will account it a favor he does not reproach, nor will he be himself compelled to overreach on your account.

13. For what is more unreasonable, than to provide golden ornaments, to be worn in baths, and in market places? However, in baths and in market places it is perhaps no wonder, but that a woman should come into Church so decked out is very ridiculous. For, for what possible reason does she come in here wearing golden ornaments, she who ought to come in that she may hear [the precept] "that they adorn not themselves with gold, nor pearls, nor costly array"? [1 Timothy 2:9] With what object then, O woman, do you come? Is it indeed to fight with Paul, and show that even if he repeat these things ten thousand times you regard them not? Or is it as wishing to put us your teachers to shame as discoursing on these subjects in vain? For tell me; if any heathen and unbeliever, after he has heard the passage read where the blessed Paul says these things, having a believing wife, sees that she makes much account of beautifying herself, and puts on ornaments of gold, that she may come into Church and hear Paul charging [the women] that they adorn themselves, neither with "gold" [1 Timothy 2:9], nor with "pearls," nor with "costly array," will he not indeed say to himself, when he sees her in her little room, putting on these things, and arranging them beautifully, "Why is my wife staying within in her little room? Why is she so slow? Why is she putting on her golden ornaments? Where has she to go to? Into the Church? For what purpose? To hear? 'not with costly array';" will he not smile, will he not burst out into laughter? will he not think our religion a mockery and a deceit? Wherefore, I beseech [you], let us leave golden ornaments to processions, to theaters, to signs on the shops. But let not the image of God be decked out with these things: let the gentlewoman be adorned with gentility, and gentility is the absence of pride, and of boastful display.

Nay even if you wish to obtain glory from men, you will obtain it thus. For we shall not wonder so much that the wife of a rich man wears gold and silk (for this is the common practice of them all), as when she is dressed in a plain and simple garment made merely of wool. This all will admire, this they will applaud. For in that adorning indeed of ornaments of gold and of costly apparel, she has many to share with her. And if she surpass one, she is surpassed by another. Yea, even if she surpass all, she must yield the palm to the Empress herself. But in the other case, she outdoes all, even the Emperor's wife herself. For she alone in wealth, has chosen the [dress] of the poor. So that even if we desire glory, here too the glory is greater.

14. I say this not only to widows, and to the rich; for here the necessity of widowhood seems to cause this: but to those also who have a husband.

But, you say, I do not please my husband [if I dress plainly]. It is not your husband you wish to please, but the multitude of poor women; or rather not to please them, but to make them pine [with envy], and to give them pain, and make their poverty greater. How many blasphemies are uttered because of you! 'Let there be no poverty' (say they). 'God hates the poor.' 'God loves not those in poverty.' For that it is not your husband whom you wish to please, and for this reason you deck yourself out, you make plain to all by what you yourself doest. For as soon as you have passed over the threshold of your chamber, you immediately put off all, both the robes, and the golden ornaments, and the pearls; and at home of all places thou dost not wear them.

But if you really wish to please your husband, there are ways of pleasing him, by gentleness, by meekness, by propriety. For believe me, O woman, even if your husband be infinitely debased, these are the things which will more effectually win him, gentleness, propriety, freedom from pride and expensiveness and extravagance. For even if you devise ten thousand such things, you will not restrain the profligate. And this they know who have had such husbands. For however you may beautify yourself, he being a profligate will go off to a courtesan; while [the husband] that is chaste and regular you will gain not by these means, but by the opposite: yea by these thou even causest him pain, clothing yourself with the reputation of a lover of the world. For what if your husband out of respect, and that as a sober-minded man, does not speak, yet inwardly he will condemn you, and will not conceal ill-will and jealousy. Will you not drive away all pleasure for the future, by exciting ill-will against yourself?

15. Possibly you are annoyed at hearing what is said, and are indignant, saying, 'He irritates husbands still more against their wives.' I say this, not to irritate your husbands, but I wish that these things should be done by you willingly, for your own sakes, not for theirs; not to free them from envy but to free you from the parade of this life.

Do you wish to appear beautiful? I also wish it, but with beauty which God seeks, which "the King desires." [Psalm 45:11] Whom would you have as a Lover? God or men? Should thou be beautiful with that beauty, God will "desire your beauty"; but if with the other apart from this, He will abominate you, and your lovers will be profligates. For no man who loves a married woman is good. Consider this even in regard to the adorning that is external. For the other adorning, I mean that of the soul, attracts God; but this again, profligates. Do you see that I care for you, that I am anxious for you, that you may be beautiful, really beautiful, splendid, really splendid, that instead of profligate men, you may have for your Lover God the Lord of all? And she who has Him for her Lover, to whom will she be like? She has her place among the choirs of Angels. For if one who is beloved of a king is accounted happy above all, what will her dignity be who is beloved of God with much love? Though thou put the whole world [in the balance against it], there is nothing equivalent to that beauty.

This beauty then let us cultivate; with these embellishments let us adorn ourselves, that we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For this beauty is liable to be destroyed by anything; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last twenty years. But the other is ever blooming, ever in its prime. There, there is no change to fear; no old age coming brings a wrinkle, no undermining disease withers it; no desponding anxiety disfigures it; but it is far above all these things. But this [earthly beauty] takes flight before it appears, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness.

16. Let us not therefore cultivate this [beauty], but the other: let us have that, so that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it belonged merely to virgins, those five would not have been shut out. This then belongs to all who are virgins in soul, who are freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart there, and shall be accepted. "For I have espoused you," he says, "to one husband, to present you a chaste virgin unto Christ." [2 Corinthians 11:2] These things he said, not with reference to Virgins, but to the whole body of the entire Church. For the uncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with bright torches, if the oil do not fail us, if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is lovingkindness.

If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, "Give us oil, for our lamps are going out" [Matthew 25:8], nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, "I know you not." [Matthew 25:12] But He will acknowledge us, and we shall go in with the Bridegroom, and having entered into the spiritual Bride-chamber we shall enjoy good things innumerable.

For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of observing them, much more there. Heaven is the chamber, and the bride-chamber better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?

And why do I say, 'Let us put away our golden ornaments, and give to the needy'? For if you ought even to sell yourselves, if you ought to become slaves instead of free women, that so ye might be able to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? We look at and admire a king upon the earth, but when [we see] a king and a bridegroom both, much more ought we to welcome him with readiness. Truly these things are a shadow, while those are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? What should we not perform? What should we not endure? I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For the Lord seeks after the virginity of the soul. With this let us enter into Heaven, "not having spot, or wrinkle, or any such thing" [Ephesians 5:27]; that we may attain also to the good things promised, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.

Source: Homily 28 on Hebrews

[AD 399] Evagrius Ponticus on Hebrews 12:4

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

Source: CHAPTERS ON PRAYER 136

[AD 407] John Chrysostom on Hebrews 12:4-6

"You have not yet resisted unto blood, striving against sin. And you have forgotten the exhortation which speaks unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when you are rebuked of Him. For whom the Lord loves, He chastens: and scourges every son whom He receives."

1. There are two kinds of consolation, apparently opposed to one another, but yet contributing great strength each to the other; both of which he has here put forward. The one is when we say that persons have suffered much: for the soul is refreshed, when it has many witnesses of its own sufferings, and this he introduced above, saying, "Call to mind the former days, in which after ye had been illuminated ye endured a great fight of afflictions." [Hebrews 10:32] The other is when we say, "You have suffered no great thing." The former, when [the soul] has been exhausted refreshes it, and makes it recover breath: the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus that no pride may spring up in them from that testimony [to their sufferings], see what he does. "You have not yet" (he says) "resisted unto blood, [striving] against sin." And he did not at once go on with what follows, but after having shown them all those who had stood "unto blood," and then brought in the glory of Christ, His sufferings, he afterwards easily pursued his discourse. This he says also in writing to the Corinthians, "There has no temptation taken you, but such as is common to man" [1 Corinthians 10:13], that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole [trial], and encourages itself from what has already befallen it.

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

"And you have forgotten the exhortation." That is, And you have slackened your hands, you have become faint. "You have not yet," he said, "resisted unto blood, striving against sin." Here he indicates that sin is both very vigorous, and is itself armed. For the [expression] "You have resisted [stood firm against]," is used with reference to those who stand firm.

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

"Faint not" (he says) "when you are rebuked of Him." It follows that these things are of God. For this too is no small matter of consolation, when we learn that it is God's work that such things have power, He allowing [them]; even as also Paul says; "He said to me, My grace is sufficient for you: for My strength is made perfect in weakness." [2 Corinthians 12:9] He it is who allows [them].

"For whom the Lord loves He chastens, and scourges every son whom He receives." You can not say that any righteous man is without affliction: even if he appear to be so, yet we know not his other afflictions. So that of necessity every righteous man must pass through affliction. For it is a declaration of Christ, that the wide and broad way leads to destruction, but the strait and narrow one to life. [Matthew 7:13-14] If then it is possible to enter into life by that means, and is not by any other, then all have entered in by the narrow [way], as many as have departed unto life.

Source: Homily 29 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:4

There are two kinds of consolation, apparently opposed to one another but yet contributing great strength each to the other, both of which the apostle has here put forward. The one is when we say that persons have suffered much. For the soul is refreshed when it has many witnesses of its own sufferings, and this he introduced above, saying, “Recall the former days, when, after you were enlightened, you endured a hard struggle with sufferings.”The other is when we say, “You have suffered no great thing.” The former, when the soul has been exhausted, refreshes it and makes it recover breath; the latter, when it has become indolent and supine, turns it again and pulls down pride. Thus, so that no pride may spring up in them from that testimony, see what he does. “In your struggle against sin,” he says, “you have not yet resisted to the point of shedding your blood.” … This he says also in writing to the Corinthians, “No temptation has overtaken you that is not common to man,” that is, small. For this is enough to arouse and set right the soul, when it considers that it has not risen to the whole trial and encourages itself from what has already befallen it.

Source: ON THE EPISTLE TO THE HEBREWS 29.1

[AD 430] Augustine of Hippo on Hebrews 12:4

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

Source: City of God 10.21

[AD 1274] Thomas Aquinas on Hebrews 12:4

656. - Having commended in a number of ways the faith by which the members are joined to Christ, the head, the Apostle now gives a moral admonition to keep the faith in their hearts and show it in their works, as James also urges is his epistle (c. 2). First, he teaches how they should behave in regard to evil; secondly, in regard to good (c. 13). But there are two kinds of evil, namely, of chastisement and guilt: first, therefore, he teaches how they should behave in regard to tolerating evils of chastisement; secondly, in regard to avoiding the evils of guilt (v. 12). In regard to enduring the evils of chastisement: first, he gives the examples of the ancients; secondly, the example of Christ (v. 2); thirdly, the authority of Scripture (v. 5).

657. - In regard to the first, therefore, he says: Therefore, since we are surrounded by so great a cloud of witnesses. As if to say: Thus we have said that the saints, although approved by the testimony of faith, did not obtain the promises; nevertheless, their hope did not fail. Therefore, since we are surrounded by so great a cloud of witnesses, because in word and deed God is glorified by them: ‘So let your light shine before men, that they may see your good works and glorify your Father who is in heaven’ (Mt. 5:16); ‘You are my witnesses, says the Lord’ (Is. 43:10). The saints are called clouds, first, on account of their sublime manner of life: ‘Who are these that fly like clouds?’ (Is. 60:8). Secondly, on account of their fecund doctrine: ‘He lifts up the drops of rain, and pours out showers like floods’ (Jb. 36:27); ‘He binds up the waters in his clouds, so that they break not out and fall down together’ (Jb. 26:8). Thirdly, on account of the usefulness of spiritual consolation, for as clouds bring refreshment, so also the examples of the saints: ‘As a cloud of dew in the day of harvest’ (Is. 18:4).

658. - We have this cloud of witnesses over our heard, because the lives of the saints impose on us the need of imitating them: ‘Take, my brethren, for an example of suffering evil, of labor and of patience, the prophets’ (Jas. 5:10); ‘As the Holy Spirit speaks in the scriptures, so also in the deeds of the saints, which are for us a pattern and precept of life’ (Augustine). This, therefore, is the example of the saints which he proposes.

659. - But because men are sometimes prevented from conforming to a pattern because of some obstacle, he removes the most formidable one, which is the weight of sin. But tribulation is, as it were, a challenge: ‘Everyone that strives for the mastery, refrains himself from all things’ (1 Cor. 9:25). Therefore, everyone who desires to run to God successfully in spite of tribulation must put aside all obstacles.

660. - This the Apostle calls a weight and sin which surrounds us. By a weight can be understood past sin, which is called a weight, because it bends the soul down to what is below and inclines it to commit other sins: ‘As a heavy burden my iniquities are become heavy upon me’ (Ps. 37:5): ‘If a sin is not dissolved by penance, its weight soon leads to another’ (Gregory). By sin which surrounds us can be understood the occasion of sin which is present, i.e., everything that surrounds us, namely, in the world, the flesh, our neighbor and the devil. Laying aside every weight, i.e., past sin, which is called a weight, and sin which surrounds us, namely, the occasion of sin: ‘Laying away all malice and all guile’ (1 Pt 2:1). Or weight is earthly affection, and sin which surrounds us, carnal affection, which is caused by the flesh surrounding us. As if to say: Put aside your love of temporal and carnal things, if you want to run freely.

661. - Hence, he adds the advice, let us run with perseverance [patience] the race that is set before us, not only what is imposed on us to endure patiently, but we should run willingly: ‘I have run the way of your commandments’ (Ps. 118:32). But this struggle is proposed to us for justice: ‘Even unto death fight for justice’ (Sir. 4:33).

662. - Then (v. 2) he gives the example of Christ and does two things: first, he shows why Christ’s passion should be taken as an example and what should be considered in it; secondly, he shows the fruit of that consideration (v. 3).

663. - For it says in Eph (2:8): ‘By grace you are saved through faith.’ But Christ is the author of faith. Therefore, if you wish to be saved you must look to His example. Hence, he says, Looking on Jesus in His sufferings. This was signified by the brazen serpent lifted up as a sign, so that all who looked upon it were cured (Num. 21:8); ‘As Moses lifted up the serpent in the desert, so must the son of man be lifted up: that whosoever believes in him may not perish; but may have life everlasting’ (Jn. 3:14). Therefore, if you wish to be saved, look on the face of your Christ.

664. - For He is the author [pioneer] of faith in two ways: first, by teaching it by word: ‘He has spoken to us by His Son’ (Heb. 1:2); ‘The only begotten, who is in the bosom of the Father, he has declared him’ (Jn. 1:18); secondly, by impressing it on the heart: ‘Unto you it is given for Christ, not only to believe in him, but also to suffer for him’ (Phil 1:29). Likewise, He is the finisher [perfecter] of our faith in two ways: in one way by confirming it through miracles: ‘If you do not believe me, believe the works’ (Jn. 10:32); and by rewarding faith. For since faith is imperfect knowledge, its reward consists in perfectly understanding it: ‘I will love him and will manifest myself to him’ (Jn. 14:21). This was signified by Zechariah (4:9) where it says: ‘The hands of Zerubbabel have laid the foundation of his house,’ namely, the Church, whose foundation is faith, ‘and his hands shall finish it.’ For the hands of Christ, Who descended from Zerubbabel, founded the Church and will finish the faith in glory: ‘We see now through a glass in a dark manner, but then face to face’ (1 Cor. 13:12); ‘Contemplation is the reward of faith, by which reward our hearts are cleansed through faith,’ as is says in Acts (15:9): ‘purifying their hearts by faith.’ (Augustine, On the Trinity, c. 10).

665. - For three things should be considered in the passion of Christ: first, what He despised; secondly, what He endured; thirdly, what he merited. As to the first he says, who for the joy set before him endured the cross. That joy was earthly joy, for which He was sought by the crowd, when they wished to make Him king; but He scorned it by fleeing into the mountain (Jn. 6:15); ‘Laughter I counter error, and to mirth I said: Why are you vainly deceived?’ (Ec 2:2). Or having set before him the joy of eternal life as a reward, he endured the cross. This is the second thing He endured, namely, the cross: ‘He humbled himself, being made obedient unto death, even to the death of the cross’ (Phil 2:8). In this is shown the bitterness of His torment, because His hands and feet were nailed to the cross; and the shame and ignominy of His death, because this was the most shameful of deaths: ‘Let us condemn him to a most shameful death’ (Wis. 2:20). In regard to the third, namely, what He merited was to sit at the right hand of the Father; hence, he says, and is seated at the right hand of the throne of God. For the exaltation of Christ’s humanity was the reward of His passion: ‘He sits on the right hand of the majesty on high’ (Heb. 1:3).

666. - Then (v. 3) he indicates the fruit of this consideration: first, he advises us to consider His example diligently; secondly, he shows its usefulness (v. 3b); thirdly, he gives the reason (v. 4).

667. - He says, therefore: Thus we have said: Looking on to Jesus, the pioneer and perfecter of our faith: not only that, but also consider, i.e., again and again, him who endured from sinners such hostility against himself: ‘In all your ways think of him’ (Pr. 3:6). The reason for this is that the remedy for every tribulation is found in the cross. For obedience to God is found there: ‘He humbled himself, being made obedient’ (Phil 2:8); so is piety towards one’s parents, because He provided for His mother there; and also love of neighbor; hence, He prayed for sinners: ‘Father, forgive them for they know not what they do’ (Lk. 23:34); ‘Walk in love, as Christ loved you and delivered himself for you’ (Eph. 5:2); and patience in adversity: ‘I was dumb and was humbled and kept silence from good things: and my sorrow was renewed’ (Ps. 38:30; ‘He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth’ (Is. 53:7); and final perseverance in all things; hence He persevered to the end: ‘Father, into your hands I commend my spirit’ (Lk. 23:46). Hence, an example of every virtue is found in the Cross: ‘The Cross was not only the altar on which He suffered, but the chair from which He taught’ (Augustine).

668. - Therefore, Consider him who endured. But what shall we think? Three things: the type of suffering; hence, he endured hostility, i.e., affliction in words, because they said: ‘Vah, you that destroy the temple of God’ (Mt. 27:40): ‘You will deliver me from the contradictions of the people’ (Ps. 17:44); ‘All the day long I have spread my hands to a people that does not believe, and contradicts me’ (Rom. 10:21); ‘And for a sign that shall be contradicted’ (Lk. 2:34). And such hostility, i.e., so grave and ignominious: ‘O all you that pass by the way, attend, and see if there be any sorrow like to my sorrow’ (Lam 1:12). Secondly, from whom he suffered, namely, from sinners, for whom He suffered: ‘Christ also died once for our sins, the just for the unjust’ (1 Pt 3:18). Thirdly, the person suffering, for He suffered in His members from the beginning of the world before His passion, but then in His own person; hence, he says, against himself: ‘I have made you, and I will bear’ (Is. 46:4); ‘I paid that which I took not away’ (Ps. 68:5); ‘He bore our sins in his body upon the tree’ (1 Pt 2:24).

669. - He shows its usefulness, when he says, that you may not grow weary or fainthearted: for the consideration of Christ’s passion makes us not fail: ‘If Christ’s passion is recalled to mind, nothing is too difficult to bear with equanimity’ (Gregory). Therefore, let us not fall away from the faith, as though weary in soul: ‘They shall run and not be weary; they shall walk and not faint’ (Is. 40:3); ‘Be not weary in well-doing’ (2 Th 3:13).

670. - Then when he says, you have not yet resisted to the point of shedding your blood, he gives the reason for this. As if to say: You should not grow weary in your tribulations, because you have not endured as much as Christ. For He shed His blood for us: ‘This is the blood of the new covenant which shall be shed for you’ (Mt. 26:28). But you have suffered the loss of your goods. Yet it is a greater work to give one’s life than external possessions; although sometimes the root from which it springs, namely, charity, might be less. Hence he says, In your struggle against sin you have not resisted to the point of shedding your blood for Christ.

[AD 215] Clement of Alexandria on Hebrews 12:5

It has therefore been well said, "My son, despise not thou the correction of God; nor faint when thou art rebuked of Him. For whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth."

Source: Clement of Alexandria Stromata Book I

[AD 220] Tertullian on Hebrews 12:5

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

Source: Of Patience

[AD 253] Origen of Alexandria on Hebrews 12:5-6

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

Source: SELECTIONS FROM EXODUS 127

[AD 253] Origen of Alexandria on Hebrews 12:5-6

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

Source: HOMILIES ON EXODUS 8.5

[AD 379] Basil of Caesarea on Hebrews 12:5-6

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

Source: HOMILIES ON THE PSALMS 16.1 (PSALM 33)

[AD 379] Basil of Caesarea on Hebrews 12:5-6

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

Source: HOMILIES ON THE PSALMS 20:5 (PSALM 59)

[AD 407] John Chrysostom on Hebrews 12:5-6

“The Lord disciplines him whom he loves and chastises every son whom he receives.” You cannot say that any righteous person is without affliction; even if that one appears to be so, we do not know that person’s other afflictions. Of necessity every righteous person must pass through affliction. For it is a declaration of Christ that the wide and broad way leads to destruction but the straight and narrow one to life. If then it is possible to enter into life by that means and no other, then all have entered in by the narrow way, as many as have departed unto life.

Source: ON THE EPISTLE TO THE HEBREWS 29.2

[AD 585] Cassiodorus on Hebrews 12:5-6

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

Source: EXPOSITION OF THE PSALMS 58.14

[AD 735] Bede on Hebrews 12:5-6

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

Source: Homilies on the Gospels 2.23

[AD 99] Clement of Rome on Hebrews 12:6

Let us then also pray for those who have fallen into any sin, that meekness and humility may be given to them, so that they may submit, not unto us, but to the will of God. For in this way they shall secure a fruitful and perfect remembrance from us, with sympathy for them, both in our prayers to God, and our mention of them to the saints. Let us receive correction, beloved, on account of which no one should feel displeased. Those exhortations by which we admonish one another are both good [in themselves], and highly profitable, for they tend to unite us to the will of God. For thus says the holy Word: "The Lord has severely chastened me, yet has not given me over to death." "For whom the Lord loves He chastens, and scourges every son whom He receives." "The righteous," says it, "shall chasten me in mercy, and reprove me; but let not the oil of sinners make fat my head."

Source: Letter to the Corinthians (Clement)

[AD 258] Cyprian on Hebrews 12:6

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

Source: Epistle VII

[AD 407] John Chrysostom on Hebrews 12:7

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

Source: Homily 29 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:7-10

“You endure discipline,” he says, not for punishment or for vengeance or suffering. See, it is from these sufferings from which they supposed they had been deserted, he says, that they may be confident that they have not been deserted. It is as if he had said, “Because you have suffered so many evils, do you suppose that God has left you and hates you?” If you did not suffer, then it would be right to suppose this. For if “he chastises every son whom he receives,” then he who is not chastised perhaps is not a son. What then, you say, do not bad men suffer distress? They suffer indeed. How then? He did not say, “Every one who is chastised is a son” but “every son is chastised.”

Source: ON THE EPISTLE TO THE HEBREWS 29.2

[AD 407] John Chrysostom on Hebrews 12:7-10

He reasons from their own experiences, from what they themselves suffered. For, as he says above, “Recall the former days,” he says here also, “God is treating you as sons,” and you could not say, “We cannot bear it.” Yes, “as sons” tenderly beloved. For if they reverence their “fathers of the flesh,” how shall you not reverence your heavenly Father? However, the difference arises not from this alone, nor from the persons, but also from the cause itself, and from the fact. For it is not on the same grounds that he and they impose discipline. They did it with a view to “what seemed good to them,” that is, fulfilling their own pleasure oftentimes and not always looking to what was expedient. But here that cannot be said, for the Lord does this not for any interest of the Lord’s own but for you and for your benefit alone. They did it that you might be useful to themselves, often without reason; but here there is nothing of this kind. Do you see that this also brings consolation? For we are most closely attached to those when we see that they either command or advise us not for any interests of their own, when their earnestness is, wholly and solely, on our account. For this is genuine love, and love in reality, when we are beloved though we be of no use to the one who loves us—not so that one may receive but so that one may impart. God chastens, God does everything, God uses all diligence, that we may become capable of receiving God’s benefits.

Source: ON THE EPISTLE TO THE HEBREWS 29.3

[AD 407] John Chrysostom on Hebrews 12:7-10

Do you wish to nourish the body? Take away what is superfluous, and give what is sufficient, as much as can be digested. Do not load it, lest you overwhelm it. A sufficiency is both nourishment and pleasure. For nothing is so productive of pleasure as food well digested, nothing so productive of health, nothing so productive of acuteness of the faculties, nothing tends so much to keep away disease. For a sufficiency is nourishment, pleasure and health, but excess is injury, unpleasantness and disease. For what famine does, satiety does also—or rather more grievous evils. For the former indeed within a few days carries a person off and sets that one free; but the other, eating into and putrefying the body, gives it over to long disease and then to a most painful death. But we, while we account famine a thing greatly to be dreaded, yet run after satisfaction, which may be more distressing than famine. What is this disease? What this madness? I do not say that we should waste ourselves away but that we should eat as much food as also gives us pleasure that is really pleasure and can nourish the body and furnish it to us well ordered and adapted for the energies of the soul, well joined and fitted together. But when it comes to be waterlogged by luxury, it cannot in the flood wave keep fast the bolts themselves, one might say, and the joints which hold the frame together. For when the flood wave comes in, the whole breaks up and scatters.

Source: ON THE EPISTLE TO THE HEBREWS 29.7

[AD 430] Augustine of Hippo on Hebrews 12:7-10

Here discipline is spoken of in reference to those evils that anyone suffers for his sins in order that he may be corrected.

Source: ON THE TRINITY 14.1.1

[AD 458] Theodoret of Cyrus on Hebrews 12:7-10

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

Source: INTERPRETATION OF HEBREWS 12

[AD 990] Oecumenius on Hebrews 12:7-10

For human fathers do not always prevail to discipline us so that they can render us perfect, but God always disciplines us and makes us perfect. For the process of discipline stops when the father dies or the child comes of age.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.9

[AD 380] Apostolic Constitutions on Hebrews 12:8

If, therefore, any one be slandered and falsely accused, such a one is blessed; for the Scripture says, "A man that is a reprobate is not tried by God."

Source: CONSTITUTIONS OF THE HOLY APOSTLES

[AD 407] John Chrysostom on Hebrews 12:8

3. Then again [he argues] from the general custom. Do you see how he brings up arguments from all quarters, from facts in the Scripture, from its words, from our own notions, from examples in ordinary life? [Hebrews 12:8] "But if you be without chastisement" [&c.]. Do you see that he said what I just mentioned, that it is not possible to be a son without being chastened? For as in families, fathers care not for bastards, though they learn nothing, though they be not distinguished, but fear for their legitimate sons lest they should be indolent, [so here.]. If then not to be chastised is [a mark] of bastards, we ought to rejoice at chastisement, if this be [a sign] of legitimacy. "God deals with you as with sons"; for this very cause.

Source: Homily 29 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:9

"Furthermore, we have had fathers of our flesh which corrected us, and we gave them reverence." Again, [he reasons] from their own experiences, from what they themselves suffered. For as he says above, "Call to mind the former days" [Hebrews 10:32], so here also "God" (he says) "deals with you as with sons," and you could not say, We cannot bear it: yea, "as with sons" tenderly beloved. For if they reverence their "fathers of the flesh," how shall not you reverence your heavenly Father?

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

Source: Homily 29 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:10

"For they verily" (he says) "for a few days chastened us after their own pleasure, but He for our profit, that we might be partakers of His holiness." [Hebrews 12:10]

What is "of his holiness"? It is, of His purity, so as to become worthy of Him, according to our power. He earnestly desires that you may receive, and He does all that He may give you: do ye not earnestly endeavor that you may receive? "I said to the Lord" (one says) "You are my Lord, for of my good things You have no need." [Psalm 16:2]

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

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

Let us consider the righteous, from what cause they all shone brightly forth. Was it not from affliction? And, if you will, let us enumerate them from the first and from the very beginning: Abel, Noah himself; for it is not possible that he, being the only one in that so great multitude of the wicked, should not have been afflicted; for it is said, "Noah being" alone "perfect in his generation, pleased God." [Genesis 6:9] For consider, I beseech you, if now, when we have innumerable persons whose virtue we may emulate, fathers, and children, and teachers, we are thus distressed, what must we suppose he suffered, alone among so many? But should I speak of the circumstances of that strange and wonderful rain? Or should I speak of Abraham, his wanderings one upon another, the carrying away of his wife, the dangers, the wars, the famines? Should I speak of Isaac, what fearful things he underwent, driven from every place, and laboring in vain, and toiling for others? Or of Jacob? For indeed to enumerate all his [afflictions] is not necessary, but it is reasonable to bring forward the testimony, which he himself [gave] when speaking with Pharaoh; "Few and evil are my days, and they have not attained to the days of my fathers." [Genesis 47:9] Or should I speak of Joseph himself? Or of Moses? Or of Joshua? Or of David? Or of Elijah? Or of Samuel? Or would you [that I speak] of all the prophets? Will you not find that all these were made illustrious from their afflictions? Tell me then, dost thou desire to become illustrious from ease and luxury? But you can not.

Or should I speak of the Apostles? Nay but they went beyond all. And Christ said this, "In the world you shall have tribulation." [John 16:33] And again, "You shall weep and lament, but the world shall rejoice." [John 16:20] And, that "Strait and narrow is the way that leads unto life." [Matthew 7:14] The Lord of the way said, that it is "narrow and strait"; and do you seek the "broad" [way]? How is this not unreasonable? In consequence you will not arrive at life, going another [way], but at destruction, for you have chosen the [path] which leads there.

Would you that I bring before you those [that live] in luxury? Let us ascend from the last to the first. The rich man who is burning in the furnace; the Jews who live for the belly, "whose god is their belly" [Philippians 3:19], who were ever seeking ease in the wilderness, were destroyed; as also those in Sodom, on account of their gluttony; and those in the time of Noah, was it not because they chose this soft and dissolute life? For "they luxuriated," it says, "in fullness of bread." [Ezekiel 16:49] It speaks of those in Sodom. But if "fullness of bread" wrought so great evil, what should we say of other delicacies? Esau, was not he in ease? And what of those who being of "the sons of God" [Genesis 6:2], looked on women, and were borne down the precipice? And what of those who were maddened by inordinate lust? And all the kings of the nations, of the Babylonians, of the Egyptians, did they not perish miserably? Are they not in torment?

5. And as to things now, tell me, are they not the same? Hear Christ saying, "They that wear soft clothing are in kings' houses" [Matthew 11:8], but they who do not [wear] such things, are in Heaven. For the soft garment relaxes even the austere soul, breaks it and enervates it: yea, even if it meet with a body rough and hard, it speedily by such delicate treatment makes it soft and weak.

For, tell me, for what other reason do you suppose women are so weak? Is it from their sex only? By no means: but from their way of living, and their bringing up. For their avoiding exposure, their inactivity, their baths, their ointments, their multitude of perfumes, the delicate softness of their couches, makes them in the end such as they are.

And that you may understand, attend to what I say. Tell me; take from a garden a tree from those standing in the uncultivated part and beaten by the winds, and plant it in a moist and shady place, and you will find it very unworthy of that from which you originally took it. And that this is true, [appears from the fact that] women brought up in the country are stronger than citizens of towns: and they would overcome many such in wrestling. For when the body becomes more effeminate, of necessity the soul also shares the mischief, since, for the most part, its energies are affected in accordance with the [body]. For in illness we are different persons owing to weakness, and when we become well, we are different again. For as in the case of a string when the tones are weak and relaxed, and not well arranged, the excellence of the art is also destroyed, being obliged to serve the ill condition of the strings: so in the case of the body also, the soul receives from it many hurts, many necessities. For when it needs much nursing, the other endures a bitter servitude.

6. Wherefore, I beseech you, let us make it strong by work, and not nurse it as an invalid. My discourse is not to men only but to women also. For why do you, O woman, continually enfeeble [your body] with luxury and exhaust it? Why do you ruin your strength with fat? This fat is flabbiness, not strength. Whereas, if you break off from these things, and manage yourself differently, then will your personal beauty also improve according to your wish, when strength and a good habit of body are there. If however thou beset it with ten thousand diseases, there will neither be bloom of complexion, nor good health; for you will always be in low spirits. And you know that as when the air is smiling it makes a beautiful house look splendid, so also cheerfulness of mind when added to a fair countenance, makes it better: but if [a woman] is in low spirits and in pain she becomes more ill-looking. But diseases and pains produce low spirits; and diseases are produced from the body too delicate through great luxury. So that even for this you will flee luxury, if you take my advice.

'But, you will say, luxury gives pleasure.' Yes, but not so great as the annoyances. And besides, the pleasure goes no further than the palate and the tongue. For when the table has been removed, and the food swallowed, you will be like one that has not partaken, or rather much worse, in that you bear thence oppression, and distension, and headache, and a sleep like death, and often too, sleeplessness from repletion, and obstruction of the breathing, and eructation. And you would curse bitterly your belly, when you ought to curse your immoderate eating.

7. Let us not then fatten the body, but listen to Paul saying, "Make not provision for the flesh, to fulfill the lusts thereof," [Romans 13:14] As if one should take food and throw it into a drain, so is he who throws it into the belly: or rather it is not so, but much worse. For in the one case he uses the drain without harm to himself: but in the other he generates innumerable diseases. For what nourishes is a sufficiency which also can be digested: but what is over and above our need, not only does not nourish, but even spoils the other. But no man sees these things, owing to some prejudice and unseasonable pleasure.

Do you wish to nourish the body? Take away what is superfluous; give what is sufficient, and as much as can be digested. Do not load it, lest you overwhelm it. A sufficiency is both nourishment and pleasure. For nothing is so productive of pleasure, as food well digested: nothing so [productive of] health: nothing [so productive of] acuteness of the faculties, nothing tends so much to keep away disease. For a sufficiency is both nourishment, and pleasure, and health; but excess is injury, and unpleasantness and disease. For what famine does, that also satiety does; or rather more grievous evils. For the former indeed within a few days carries a man off and sets him free; but the other eating into and putrefying the body, gives it over to long disease, and then to a most painful death. But we, while we account famine a thing greatly to be dreaded, yet run after satiety, which is more distressing than that.

Whence is this disease? Whence this madness? I do not say that we should waste ourselves away, but that we should eat as much food as also gives us pleasure, that is really pleasure, and can nourish the body, and furnish it to us well ordered and adapted for the energies of the soul, well joined and fitted together. But when it comes to be water-logged by luxury, it cannot in the flood-wave, keep fast the bolts themselves, as one may say, and joints which hold the frame together. For the flood-wave coming in, the whole breaks up and scatters.

"Make not provision for the flesh" (he says) "to fulfill the lusts thereof." [Romans 13:14] He said well. For luxury is fuel for unreasonable lusts; though the luxurious should be the most philosophical of all men, of necessity he must be somewhat affected by wine, by eating, he must needs be relaxed, he must needs endure the greater flame. Hence [come] fornications, hence adulteries. For a hungry belly cannot generate lust, or rather not one which has used just enough. But that which generates unseemly lusts, is that which is relaxed by luxury. And as land which is very moist and a dung-hill which is wet through and retains much dampness, generates worms, while that which has been freed from such moistness bears abundant fruits, when it has nothing immoderate: even if it be not cultivated, it yields grass, and if it be cultivated, fruits: [so also do we].

Let us not then make our flesh useless, or unprofitable, or hurtful, but let us plant in it useful fruits, and fruit-bearing trees; let us not enfeeble them by luxury, for they too put forth worms instead of fruit when they have become rotten. So also implanted desire, if you moisten it above measure, generates unreasonable pleasures, yea the most exceedingly unreasonable. Let us then remove this pernicious evil, that we may be able to attain the good things promised us, in Christ Jesus our Lord, with whom to the Father, together with the Holy Spirit, be glory now and ever and world without end. Amen.

Source: Homily 29 on Hebrews

[AD 373] Ephrem the Syrian on Hebrews 12:11

They gain a profit from it: their reward is justice. Paul said this in order to prove that even though they gain a profit through discipline, their reward and grace is constituted by justice.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 12:11

They who drink bitter medicines first submit to some unpleasantness and afterwards feel the benefit. For such is virtue, such is vice. In the latter, there is first the pleasure, then the despondency; in the former, first the despondency, and then the pleasure. But there is no equality; for it is not the same to be first grieved and afterwards pleased and to be first pleased and afterwards grieved. How so? Because, in the latter case, the expectation of coming despondency makes the present pleasure less, but, in the former, the expectation of coming pleasure cuts away the violence of present despondency. The result is that, in the one instance, we never have pleasure; in the latter, we never have grief.…From this Paul then undertakes to console them and again takes up the common judgment of people, which no one is able to stand against or to contend with the common decision, when one says what is acknowledged by all.
You are suffering, he says. For such is chastisement; such is its beginning. “For the moment all discipline seems painful rather than pleasant.” He said well, “seems.” Discipline, he means, is not grievous but “seems” so. “All discipline” … means both human and spiritual. Do you see that he argues from our common notions? “Seems painful,” he says, so that it is not really so. For what sort of pain brings forth joy? So neither does pleasure bring forth despondency.
Nevertheless, “later it yields the peaceful fruits of righteousness to those who have been trained by it.” Not “fruit” but “fruits,” a great abundance.
“To those,” he says, “who have been trained by it.” That is, to those who have endured for a long while and been patient. And he uses an auspicious expression; so then, discipline is exercise, making the athlete strong and invincible in combats, irresistible in conflicts.

Source: ON THE EPISTLE TO THE HEBREWS 30.1

[AD 407] John Chrysostom on Hebrews 12:11-13

"No chastening for the present seems to be joyous, but grievous, nevertheless, afterward it yields the peaceable fruit of righteousness unto them which are exercised thereby. Wherefore lift up the hands which hang down, and the feeble knees: and make straight paths for your feet, lest that which is lame be turned out of the way, but let it rather be healed."

1. They who drink bitter medicines, first submit to some unpleasantness, and afterwards feel the benefit. For such is virtue, such is vice. In the latter there is first the pleasure, then the despondency: in the former first the despondency, and then the pleasure. But there is no equality; for it is not the same, to be first grieved and afterwards pleased, and to be first pleased and afterwards grieved. How so? Because in the latter case the expectation of coming despondency makes the present pleasure less: but in the former the expectation of coming pleasure cuts away the violence of present despondency; so that the result is that in the one instance we never have pleasure, in the latter we never have grief. And the difference does not lie in this only, but also in other ways. As how? That the duration is not equal, but far greater and more ample. And here too, it is still more so in things spiritual.

From this [consideration] then Paul undertakes to console them; and again takes up the common judgment of men, which no one is able to stand against, nor to contend with the common decision, when one says what is acknowledged by all.

You are suffering, he says. For such is chastisement; such is its beginning. For "no chastening for the present seems to be joyous but grievous." Well said he, "seems not." Chastisement he means is not grievous but "seems" so. "All chastisement": not this and that, but "all," both human and spiritual. Do you see that he argues from our common notions? "Seems" (he says) "to be grievous," so that it is not [really so]. For what sort of grief brings forth joy? So neither does pleasure bring forth despondency.

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

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

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

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

Source: Homily 30 on Hebrews

[AD 1274] Thomas Aquinas on Hebrews 12:11

671. - Having exhorted them to endure evil patiently, according to the example of the ancient fathers and Christ, the Apostle now exhorts them to do the same on the authority of Scripture. In regard to this he does three things: first, he gives the authority; secondly, he explains its meaning (v. 7); thirdly, he argues to his conclusion (v. 8).

672. - He cites the authority, which is found in Proverbs (3:11) but in different words from our version; for we have: ‘My son, reject not the correction of the Lord; and do not faint when you are chastised by him. For whom the Lord loves, he chastises; and as a father in the son he pleases himself.’ But because the Apostle quotes that authority for our consolation, he uses other words; hence, he says, And have you forgotten the exhortation. As if to say: It is strange, your comforts have given joy to my soul’ (Ps. 93:19); ‘I will never forget your justifications’ (Ps. 118:94). But he says, exhortation [consolation] i.e., God consoling; and he speaks emphatically: ‘Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and the God of all comfort, who comforts us in all our tribulation’ (2 Cor. 1:3). He continues, which addresses, i.e., the God of consolation, you as sons. Therefore, if he chastises, He does not hate; but His chastisement is directed to our good, because He speaks to us as to sons.

673. - But he gives the words of another saying: My son, do not regard lightly the discipline of the Lord, as some who hate discipline; and he adds the reason, For the Lord disciplines him whom he loves. By this authority he forbids two things, namely hatred of discipline and impatience with it. By reason of the first he says, My son, do not regard lightly the discipline of the Lord, as some who hate discipline and of whom it says in Proverbs (9:8): ‘Rebuke not a scorner, lest he hate you’; ‘They have hated him that rebukes in the gate; and have abhorred him that speaks perfectly’ (Am 5:10). Therefore, the Apostle says, Do not regard lightly the discipline of the Lord. As if to say: God chastises you for discipline; do not regard lightly [neglect], i.e., do not despise it by negligence: ‘He that rejects wisdom and discipline is unhappy’ (Wis. 3:11). By reason of the second he says, Do not lose courage [be wearied] when you are punished by him. For some, even though they do not hate a harsh correction, bear it impatiently; therefore, he says, Be not wearied, while you are rebuked [punished] by him. For a man is spiritually wearied, when he is so sad that he faints: ‘That you be not wearied, fainting in your mind’ (Heb. 12:3); ‘Be not grieved with her bonds’ (Sir. 6:26).

674. - Then when he says, For the Lord disciplines [chastises] whom he loves, he gives the reason. But as the Philosopher says, the word ‘chastisement’ is generally used in regard to children: for we call a person chaste, whose concupiscence has been chastised. Similarly, a child is said to be chastised, when he is well disciplined. For something prone to evil needs chastening. But concupiscence is such, and so is a child who follows his own impulses. Therefore, one who chastises does so to keep them from evil. And because our senses and thoughts are prone to evil (Gen. 6:5), the Lord chastises us to draw from evil: ‘The Lord chastising has chastised me; but he has not delivered me over to death’ (Ps. 117:18); ‘You have chastised me, and I was instructed as a young bullock unaccustomed to the yoke’ (Jer. 31:18). But He chastises not to punish but to save. Hence he says, He scourges every son whom he receives. Therefore, those who are not scourged are not numbered among his sons: ‘They are in the labor of men; neither shall they be scourged like other men’ (Ps. 72:5). Hence, it is a sign, as it were, of eternal reprobation: ‘My jealousy shall depart from you’ (Ez. 16:42). Nor is it strange, if He scourges every son He adopts, because He did not spare His own Son: ‘Ought not Christ to have suffered these things?’ (Lk. 24:26).

675. - Then (v. 7) he shows the meaning of the above scriptural quotation: first, he explains the meaning of the admonition; secondly, the meaning of the reason; thirdly, he shows that the reason is fitting (v. 7c).

676. - The Apostle’s advice was not to neglect the Lord’s discipline and not to become weary. But he includes both in these words, for not to neglect and not to grow weary are nothing less than to persevere in discipline; hence Job (6:10): ‘This is my consolation that afflicting me with sorrow, he spare not’; ‘Embrace discipline, lest at any time the Lord be angry’ (Ps. 2:12). He told us why we should not be negligent when he said, Whom the Lord loves he chastises; hence, he says here: God is treating you as sons. As if to say: Persevere, because he deals with you as with His sons: ‘You shall call me Father and shall not cease to walk after me’ (Jer. 3:19). Then he shows that the reason is fitting when he says, What son is there whom his father does not discipline [correct]? For it is the father’s duty to correct his son: ‘He that spares the rod hates his son; but he that loves him corrects him betimes’ (Pr. 13:2); ‘A horse not broken becomes stubborn; and a child left to himself will become headstrong’ (Sir. 30:8). Therefore, correction is necessary, as a sting of the flesh was given to Paul, lest he fall (2 Cor. 12:7).

677. - Then (v. 8) he argues from what he has already said: first, he concludes to something unwelcome; secondly, by giving an example (v. 9); thirdly, he mentions the resulting usefulness (v. 11).

678. - In regard to the first he gives this reason: All the saints who have pleased God passed through many tribulations, by which they were made sons of God. Therefore, one who does not persevere in discipline is not a son but a bastard, i.e., born of adultery. From this reason he draws this conclusion: If you are left without discipline [chastisement], in which all have participated, then you are illegitimate children and not sons. ‘All who would live godly lives in Christ will suffer persecution’ (2 Tim. 3:12); ‘All that have pleased God passed through many tribulations, remaining faithful’ (Jdt. 8:23). Nor is it necessary that the saints always have outward tribulations, when they are afflicted inwardly by the wicked lives of perverse men: ‘Lot dwelling among them that vexed the just soul from day to day with unjust works’ (2 Pt 2:8). But a son, properly speaking, is born of a legitimate father; our mother is the Church, whose spouse is God Himself: ‘I will espouse you to me in faith’ (Hos 2:20). Therefore, those born of the spirit of the world or the devil are bastards: ‘But draw near hither, you sons of the sorceress, the seed of the adulterer and of the harlot’ (Is. 57:3). Therefore, it is clear that they are not truly sons, unless they are born of a legitimate father.

679. - Then (v. 9) he gives the second reason drawn from our own experience, namely, paternal correction. This proceeds according to the twofold difference between God the Father and the father of our flesh. The first difference is that a man begets a man as to the body, but not as to the soul, which is created and not transmitted: ‘I have not given you a spirit and a soul’ (2 Macc 7:22); hence, he says, We have had earthly fathers to discipline us: ‘Have you children? Instruct them’ (Sir. 7:25). And we respected them: ‘Honor your father and your mother’ (Ex. 20:12). But God is our Father in a more excellent way, namely, as to the soul, which He creates: ‘The spirit will return to God who gave it’ (Ec 12:7). Furthermore, He makes the soul just by adopting us as sons: ‘The Spirit gives testimony to our spirit that we are the sons of God’ (Rom. 8:16). Hence, he says, shall we not much more be subject to the Father of spirits, i.e., our souls, which are called spirits, because they are not evolved from matter, and live? for the end of obedience is everlasting life: ‘If anyone keep my word, he will not taste death forever’ (Jn. 8:52); ‘He became to all that obey him the cause of eternal salvation’ (Heb. 5:9).

680. - Secondly, there is a difference between human and divine correction; first, as to the end, because the end of human correction is transitory, for it is directed to living well in this life, which lasts a few days; secondly, as to the reason, because man corrects according to his will, which can be mistaken, yet we obey it. But not so in divine correction: for He instructs us in something useful for eternity, namely, to receive the holiness which He Himself is: ‘Sanctify the Lord of hosts himself; let him be your fear and let him be your dread. And he shall be a sanctification to you’ (Is. 8:13). Therefore, he says, they disciplined us for short time; and this in regard to the first: at their pleasure, in regard to the second. But he disciplines us for our good: ‘I am the Lord who teaches you profitable things’ (Is. 48:17); and this that we may share his holiness. Therefore, we should all the more accept his chastisement.

681. - He continues: All discipline [chastisement] seems painful rather than pleasant; later it yields the peaceful fruit of righteousness [justice] to those who have been trained by it. This is the third reason, which is drawn from the benefit of the correction. But since chastisements are forms of medicine, the same judgement seems to be true of chastisement as of medicine. But just as medicine, when it is taken, is bitter and disgusting, and yet its end is very sweet and desirable, so chastisement, although it is harder to endure, brings forth the best fruit. But it should be noted that chastisement, i.e., discipline, is drawn from the word ‘to learn.’ But children, who are taught, learn from the rod. Therefore, discipline is taken for science, as in the beginning of Posterior Analytics: ‘Every intellectual doctrine and discipline comes into existence from pre-existing knowledge,’ which in Greek is called epistemon. But sometimes it is taken for correction, which in Greek is paideia. He says, therefore: All chastisement, which is instruction by blows and annoyances, for the moment, indeed, seems painful rather than pleasant; because outwardly it brings sadness in enduring it, but inwardly it brings sweetness because of the end intended. Hence he says, seems and not ‘is’: ‘As sad and always rejoicing’ (2 Cor. 6:10); ‘A woman, when in labor, is sorrowful; but when she has brought forth, she no longer remembers the anguish, for her joy’ (Jn. 16:21); ‘That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory’ (2 Cor. 4:17).

682. - Therefore, he says, later it yields fruit, for fruit implies sweetness: hence, fruition is delight in the end now achieved. Most peaceful, for fruit is had here with disturbance of external inconveniences and internal trials; therefore, it is not most peaceful, as there. In glory, indeed, there will be no inward gnawing of conscience, no inclination to sin, no outward affliction. For according to Augustine, whatever you desire will be there; therefore, the fruit will be most peaceful: peaceful in the tranquility of conscience; more peaceful in obtaining the first stole; most peaceful in obtaining the second: ‘My people shall sit in the beauty of peace, in the tabernacles of confidence and in wealthy rest’ (Is. 32:18); ‘Her fruit is better the chiefest and purest gold’ (Pr. 3:14). Therefore, it will yield the fruit of righteousness [justice], i.e., which justice earns: ‘To him that sows justice there is a faithful reward’ (Pr. 11:30). Or of justice, i.e., to lay hold on justice: ‘Sow for yourselves in justice and reap in the mouth of mercy’ (Hos 10:12); ‘Going, they went and wept, sheaves’ (Ps. 125:6). But fruit is brought forth only to them that are exercised in it, i.e., by discipline: ‘Strong meat is for the perfect; for those who by custom have their senses exercised’ (Heb. 5:14).

[AD 253] Origen of Alexandria on Hebrews 12:12-13

Nevertheless, since Jesus recites the law to you and reveals to your hearts its spiritual meaning, do not remain “proselytes,” that is, catechumens, any longer, but hurry to receive fully the grace of God.… And you “children,” “do not be children in your thinking; be babes in evil, but in thinking be mature.” As the apostle says to the Hebrews, “Let us leave the elementary doctrines of Christ and go on to maturity.” But you, too, who under the title women are weak, cast down and tired, you are exhorted to “lift your drooping hands and strengthen your weak knees.”

Source: HOMILIES ON JOSHUA 9.9

[AD 373] Ephrem the Syrian on Hebrews 12:12-13

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

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS 12

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

Do not wonder if discipline, being itself hard, has sweet fruits; since in trees also the bark is almost destitute of all quality and rough, but the fruits are sweet.… Why, after you have endured the painful, are you despondent as to the good? The distasteful things that you had to endure you endured. Do not then become despondent when you are rewarded. He speaks as to runners and boxers and warriors. Do you see how he arms them, how he encourages them? “Walk straight,” he says. Here he speaks with reference to their thoughts; that is to say, not doubting. For if the discipline be of love, if it begin from loving care, if it end with a good result (and this he proves both by facts and by words, and by all considerations), why are you dispirited? For such are they who despair, who are not strengthened by the hope of the future. “Walk straight,” he says, that your lameness may not be increased but brought back to its former condition. For he that runs when he is lame galls the sore place. Do you see that it is in our power to be thoroughly healed?

Source: ON THE EPISTLE TO THE HEBREWS 30.1

[AD 428] Theodore of Mopsuestia on Hebrews 12:12-13

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

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.12-13

[AD 379] Basil of Caesarea on Hebrews 12:14

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

Source: LETTER 54

[AD 407] John Chrysostom on Hebrews 12:14-15

"Follow peace with all men, and holiness, without which no one shall see the Lord."

1. There are many things characteristic of Christianity: but more than all, and better than all, Love towards one another, and Peace. Therefore Christ also says, "My peace I give unto you." [John 14:27] And again, "By this shall all men know that you are My disciples, if you love one another." [John 13:35] Therefore Paul too says, "Follow peace with all men, and holiness," that is, purity, "without which no man shall see the Lord ."

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

"Lest any man" (he says) "fail of the grace of God." (He means the good things to come, the faith of the gospel, the best course of life: for they all are of "the Grace of God.") Do not tell me, It is [but] one that perishes. Even for one Christ died. Have you no care for him "for whom Christ died"? [1 Corinthians 8:11]

"Looking diligently," he says, that is, searching carefully, considering, thoroughly ascertaining, as is done in the case of sick persons, and in all ways examining, thoroughly ascertaining. "Lest any root of bitterness springing up trouble you." [Deuteronomy 29:18] This is found in Deuteronomy; and he derived it from the metaphor of plants. "Lest any root of bitterness," he says; which he said also in another place when he writes, "A little leaven leavens the whole lump." [1 Corinthians 5:6] Not for his sake alone do I wish this, he means, but also on account of the harm arising therefrom. That is to say, even if there be a root of this kind, do not suffer any shoot to come up, but let it be cut off, that it may not bear its proper fruits, that so it may not defile and pollute the others also. For, he says, "Lest any root of bitterness springing up trouble you; and by it many be defiled."

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

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

"And by this" (he says) "many be defiled." That is, Cut off the lascivious persons.

Source: Homily 31 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:14

2. "Follow peace with all men, and holiness, without which no man shall see the Lord." What he also said above, "Not forsaking the assembling of yourselves together" [Hebrews 10:25], he hints at in this place also. For nothing so especially makes persons easily vanquished and subdued in temptations, as isolation. For, tell me, scatter a phalanx in war, and the enemy will need no trouble, but will take them prisoners, coming on them separately, and thereby the more helpless.

"Follow peace with all men, and holiness" (he says). Therefore with the evil-doers as well? "If it be possible," he says, "as much as lies in you, live peaceably with all men." [Romans 12:18] For your part (he means) "live peaceably," doing no harm to religion: but in whatever you are ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, "Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves," [Matthew 10:16] What dost Thou say? Are we "among wolves," and dost Thou bid us to be "as sheep," and "as doves"? Yea, He says. For nothing so shames him that is doing us evil, as bearing nobly the things which are brought upon us: and not avenging ourselves either by word or by deed. This both makes us more philosophical ourselves and procures a greater reward, and also benefits them. But has such an one been insolent? Do thou bless [him]. See how much you will gain from this: you have quenched the evil, you have procured to yourself a reward, you have made him ashamed, and you have suffered nothing serious.

3. "Follow peace with all men, and holiness." What does he mean by "holiness" ? Chaste, and orderly living in marriage. If any person is unmarried (he says) let him remain pure, let him marry: or if he be married, let him not commit fornication, but let him live with his own wife: for this also is "holiness." How? Marriage is not "holiness," but marriage preserves the holiness which [proceeds] from Faith, not permitting union with a harlot. For "marriage is honorable" [Hebrews 13:4], not holy. Marriage is pure: it does not however also give holiness, except by forbidding the defilement of that [holiness] which has been given by our Faith.

"Without which" (he says) "no man shall see the Lord." Which he also says in the [Epistle] to the Corinthians. "Be not deceived: neither fornicators, nor adulterers, nor idolaters, nor effeminate, nor abusers of themselves with mankind, nor covetous persons, nor thieves, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." [1 Corinthians 6:9-10] For how shall he who has become the body of a harlot, how shall he be able to be the body of Christ?

Source: Homily 30 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:14

Earlier he had spoken of “not neglecting to meet together,” and here he hints at it again. For nothing so especially makes persons easily vanquished and subdued in temptations as isolation. For scatter a phalanx in war, and the enemy will have no trouble but will take them prisoners, coming on them separately and thus the more helpless.

Source: ON THE EPISTLE TO THE HEBREWS 30.2

[AD 407] John Chrysostom on Hebrews 12:14

There are many things characteristic of Christianity, but more than all and better than all, love towards one another, and peace. Therefore Christ says, “My peace I give to you,” and again, “By this all men will know that you are my disciples, if you have love for one another.” Therefore Paul too says, “Strive for peace with all men, and for the holiness,” that is, purity, “without which no one will see the Lord.”

Source: ON THE EPISTLE TO THE HEBREWS 31.1

[AD 420] Jerome on Hebrews 12:14

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

Source: LETTER 66.8

[AD 430] Augustine of Hippo on Hebrews 12:14

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

Source: City of God 15.6

[AD 430] Augustine of Hippo on Hebrews 12:14

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

Source: LETTER 148.18

[AD 458] Theodoret of Cyrus on Hebrews 12:14

By “holiness” he referred to self-control. It is possible even for those in wedlock to achieve it.

Source: INTERPRETATION OF HEBREWS 12

[AD 604] Gregory the Dialogist on Hebrews 12:14

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

Source: LETTER 46

[AD 311] Methodius of Olympus on Hebrews 12:15

For the present we restrain its sprouts, such as evil imaginations, "test any root of bitterness springing up trouble"

Source: Methodius From the Discourse on the Resurrection

[AD 407] John Chrysostom on Hebrews 12:15

4. "Looking diligently lest any man come short of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled: lest there be any fornicator or profane person." Do you see how everywhere he puts the common salvation into the hands of each individual? "Exhorting one another daily" (he says) "while it is called Today." [Hebrews 3:13] Do not then cast all [the burden] on your teachers; do not [cast] all upon them who have the rule over you: ye also (he means) are able to edify one another. Which also he said in writing to the Thessalonians, "Edify one another, even as also ye do." [1 Thessalonians 5:11] And again, "Comfort one another with these words." [1 Thessalonians 4:18] This we also now exhort you.

5. If you be willing, you will have more success with each other than we can have. For you both are with one another for a longer time, and you know more than we of each other's affairs, and you are not ignorant of each other's failings, and you have more freedom of speech, and love, and intimacy; and these are no small [advantages] for teaching, but great and opportune introductions for it: ye will be more able than we both to reprove and to exhort. And not this only, but because I am but one, whereas you are many; and you will be able, however many, to be teachers. Wherefore I entreat you, do not "neglect this gift." [1 Timothy 4:14] Each one of you has a wife, has a friend, has a servant, has a neighbor; let him reprove him, let him exhort him.

For how is it not absurd, with regard to [bodily] nourishment, to make associations for messing together, and for drinking together, and to have a set day whereon to club with one another, as they say, and to make up by the association what each person being alone by himself fails short of — as for instance, if it be necessary to go to a funeral, or to a dinner, or to assist a neighbor in any matter — and not to do this for the purpose of instruction in virtue? Yea, I entreat you, let no man neglect it. For great is the reward he receives from God. And that you may understand, he who was entrusted with the five talents is the teacher: and he with the one is the learner. If the learner should say, I am a learner, I run no risk, and should hide the reason, which he received of God, that common and simple [reason], and give no advice, should not speak plainly, should not rebuke, should not admonish, if he is able, but should bury [his talents] in the earth (for truly that heart is earth and ashes, which hides the gift of God): if then he hides it either from indolence, or from wickedness, it will be no defense to him to say, 'I had but one talent.' You had one talent. You ought then to have brought one besides, and to have doubled the talent. If you had brought one in addition, you would not have been blamed. For neither did He say to him who brought the two, Wherefore have you not brought five? But He accounted him of the same worth with him who brought the five. Why? Because he gained as much as he had. And, because he had received fewer than the one entrusted with the five, he was not on this account negligent, nor did he use the smallness [of his trust, as an excuse] for idleness. And you ought not to have looked to him who had the two; or rather, you ought to have looked to him, and as he having two imitated him who had five, so ought thou to have emulated him who had two. For if for him who has means and does not give, there is punishment, how shall there not be the greatest punishment for him who is able to exhort in any way, and does it not? In the former case the body is nourished, in the latter the soul; there you prevent temporal death, here eternal.

6. But I have no [skill of] speech, you say. But there is no need of [skill of] speech nor of eloquence. If you see a friend going into fornication, say to him, You are going after an evil thing; are you not ashamed? Do you not blush? This is wrong. 'Why, does he not know' (you say) 'that it is wrong?' Yes, but he is dragged on by lust. They that are sick also know that it is bad to drink cold water, nevertheless they need persons who shall hinder [them from it]. For he who is suffering, will not easily be able to help himself in his sickness. There is need therefore of you who art in health, for his cure. And if he be not persuaded by your words, watch for him as he goes away and hold him fast; perhaps he will be ashamed.

'And what advantage is it' (you say), 'when he does this for my sake, and because he has been held back by me?' Do not be too minute in your calculations. For a while, by whatever means, withdraw him from his evil practice; let him be accustomed not to go off to that pit, whether through you, or through any means whatever. When you have accustomed him not to go, then by taking him after he has gained breath a little you will be able to teach him that he ought to do this for God's sake, and not for man's. Do not wish to make all right at once, since you cannot: but do it gently and by degrees.

If you see him going off to drinking, or to parties where there is nothing but drunkenness, then also do the same; and again on the other hand intreat him, if he observe that you have any failing, to help you and set you right. For in this way, he will even of himself, bear reproof, when he sees both that you need reproofs as well, and that you help him, not as one that had done everything right, nor as a teacher, but as a friend and a brother. Say to him, I have done you a service, in reminding you of things expedient: do thou also, whatever failing you see me have, hold me back, set me right. If you see me irritable, if avaricious, restrain me, bind me by exhortation.

This is friendship; thus "brother aided by brother becomes a fortified city." [Proverbs 18:19] For not eating and drinking makes friendship: such friendship even robbers have and murderers. But if we are friends, if we truly care for one another, let us in these respects help one another. This leads us to a profitable friendship: let us hinder those things which lead away to hell.

7. Therefore let not him that is reproved be indignant: for we are men and we have failings; neither let him who reproves do it as exulting over him and making a display, but privately, with gentleness. He that reproves has need of greater gentleness, that thus he may persuade [them] to bear the cutting. Do you not see surgeons, when they burn, when they cut, with how great gentleness they apply their treatment? Much more ought those who reprove others to act thus. For reproof is sharper even than fire and knife, and makes [men] start. On this account surgeons take great pains to make them bear the cutting quietly, and apply it as tenderly as possible, even giving in a little, then giving time to take breath.

So ought we also to offer reproofs, that the reproved may not start away. Even if therefore, it be necessary to be insulted, yea even to be struck, let us not decline it. For those also who are cut [by the surgeons] utter numberless cries against those who are cutting them; they however heed none of these things, but only the health of the patients. So indeed in this case also we ought to do all things that our reproof may be effectual, to bear all things, looking to the reward which is in store.

"Bear ye one another's burdens," says he, "and so fulfill the law of Christ." [Galatians 6:2] So then, both reproving and bearing with one another, shall we be able to fulfill edification. And thus will you make the labor light for us, in all things taking a part with us, and stretching out a hand, and becoming sharers and partakers, both in one another's salvation, and each one in his own. Let us then endure patiently, both bearing "one another's burdens," and reproving: that we may attain to the good things promised 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 30 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:15

As if they were traveling together on some long journey, in a large company, he says, “Take heed that no one be left behind: I do not seek this only, that you should arrive yourselves, but also that you should look diligently after the others.” “That no one,” he says, “fails to obtain the grace of God.” He means the good things to come, the faith of the gospel, the best course of life, for they all are of “the grace of God.” Do not tell me, “It is only one that perishes.” Even for one Christ died. Have you no care for him “for whom Christ died”?

Source: ON THE EPISTLE TO THE HEBREWS 31.1

[AD 373] Ephrem the Syrian on Hebrews 12:16-17

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

Source: COMMENTARY ON GENESIS 23.2

[AD 373] Ephrem the Syrian on Hebrews 12:16-17

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

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 12:16

2. "Lest there be any fornicator: or profane person, as Esau, who for one morsel of meat sold his birthright."

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

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

Source: Homily 31 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:16-17

He says, “strive after holiness, that no one be immoral or irreligious like Esau,” that is, gluttonous, without self-control, worldly, selling away things spiritual. “Who sold his birthright for a single meal,” who through his own slothfulness sold this honor which he had from God and, for a little pleasure, lost the greatest honor and glory. This was suitable to them, the conduct of an abominable, of an unclean person. So not only is the fornicator unclean, but also the glutton, the slave of his belly, for he also is a slave of a different pleasure. He is forced to be overreaching, to be rapacious, to behave himself unseemly in ten thousand ways, being the slave of that passion, and oftentimes he blasphemes. So he accounted “his birthright” to be worth nothing. That is, while providing for temporary refreshment, he even sacrificed his “birthright.”

Source: ON THE EPISTLE TO THE HEBREWS 31.2

[AD 407] John Chrysostom on Hebrews 12:16-17

If you keep your sins continually in remembrance, you will never bear in mind the wrongs of your neighbor. I do not say, if you are persuaded that you are yourself a sinner; this does not avail so to humble the soul, as sins themselves, taken by themselves and examined specifically. You will have no remembrance of wrongs done you, if you have these things continually in remembrance; you will feel no anger, you will not revile, you will have no high thoughts, you will not fall again into the same sins, you will be more earnest toward good things. Do you see how many excellent effects are produced from the remembrance of our sins? Let us then write them in our minds. I know that the soul does not endure a recollection that is so bitter, but let us constrain and force it.

Source: ON THE EPISTLE TO THE HEBREWS 31.6-7

[AD 428] Theodore of Mopsuestia on Hebrews 12:16-17

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

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.17

[AD 458] Theodoret of Cyrus on Hebrews 12:16-17

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

Source: INTERPRETATION OF HEBREWS 12

[AD 990] Oecumenius on Hebrews 12:16-17

Some interpret “and yet seeking the blessing with tears” as a time during which “he did not find an opportunity for repentance.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.17

[AD 407] John Chrysostom on Hebrews 12:17

3. "For you know" (he says) "how that afterward, when he would have inherited the blessing, he was rejected. For he found no place of repentance, though he sought it carefully with tears." What now is this? Does he indeed exclude repentance? By no means. 'But how, you say, was it that "he found no place of repentance"?' For if he condemned himself, if he made a great wailing, why did he "find no place of repentance"? Because it was not really a case of repentance. For as the grief of Cain was not of repentance, and the murder proved it; so also in this case, his words were not those of repentance, and the murder afterwards proved it. For even he also in intention slew Jacob. For "The days of mourning for my father," he said, "are at hand; then will I slay my brother Jacob." [Genesis 27:41] "Tears" had not power to give him "repentance." And [the Apostle] did not say "by repentance" simply, but even "with tears, he found no place of repentance." Why now? Because he did not repent as he ought, for this is repentance; he repented not as it behooved him.

For how is it that he [the Apostle] said this? How did he exhort them again after they had become "sluggish" [Hebrews 6:12]? How, when they had become "lame"? How, when they were "paralyzed" [Hebrews 12:13]? How, when they were "relaxed" [Hebrews 12:12]? For this is the beginning of a fall. He seems to me to hint at some fornicators among them, but not to wish at that time to correct them: but feigns ignorance that they might correct themselves. For it is right at first indeed to pretend ignorance: but afterwards, when they continue [in sin], then to add reproof also, that so they may not become shameless. Which Moses also did in the case of Zimri and the daughter of Cosbi.

"For he found" (he says) "no place of repentance," he found not repentance; or that he sinned beyond repentance. There are then sins beyond repentance. His meaning is, Let us not fall by an incurable fall. So long as it is a matter of lameness, it is easy to become upright: but if we turn out of the way, what will be left? For it is to those who have not yet fallen that he thus discourses, striking them with terror, and says that it is not possible for him who is fallen to obtain consolation; but to those who have fallen, that they may not fall into despair, he says the contrary, speaking thus, "My little children, of whom I travail in birth again, until Christ he formed in you." [Galatians 4:19] And again, "Whosoever of you are justified by the Law, are fallen from Grace." [Galatians 5:4] Lo! He testifies that they had fallen away. For he that stands, hearing that it is not possible to obtain pardon after having fallen, will be more zealous, and more cautious about his standing: if however thou use the same violence towards one also who is fallen, he will never rise again. For by what hope will he show forth the change?

But he not only wept (you say), but also "sought earnestly." He does not then exclude repentance; but makes them careful not to fall.

4. As many then as do not believe in Hell, let them call these things to mind: as many as think to sin without being punished, let them take account of these things. Why did Esau not obtain pardon? Because he repented not as he ought. Would you see perfect repentance? Hear of the repentance of Peter after his denial. For the Evangelist in relating to us the things concerning him, says, "And he went out and wept bitterly." [Matthew 26:75] Therefore even such a sin was forgiven him, because he repented as he ought. Although the Victim had not yet been offered, nor had The Sacrifice as yet been made, nor was sin as yet-taken away, it still had the rule and sovereignty.

And that you may learn, that this denial [arose] not so much from sloth, as from His being forsaken of God, who was teaching him to know the measures of man and not to contradict the sayings of the Master, nor to be more high-minded than the rest, but to know that nothing can be done without God, and that "Except the Lord build the house, they labor in vain who build it" [Psalm 127:1]: therefore also Christ said to him alone, "Satan desired to sift you as wheat," and I allowed it not, "that your faith may not fail." [Luke 22:31-32] For since it was likely that he would be high-minded, being conscious to himself that he loved Christ more than they all, therefore "he wept bitterly"; and he did other things after his weeping, of the same character. For what did he do? After this he exposed himself to dangers innumerable, and by many means showed his manliness and courage.

Judas also repented, but in an evil way: for he hanged himself. Esau too repented; as I said; or rather, he did not even repent; for his tears were not [tears] of repentance, but rather of pride and wrath. And what followed proved this. The blessed David repented, thus saying, "Every night will I wash my bed: I will water my couch with my tears." [Psalm 6:6] And the sin which had been committed long ago, after so many years, after so many generations he bewailed, as if it had recently occurred.

5. For he who repents ought not to be angry, nor to be fierce, but to be contrite, as one condemned, as not having boldness, as one on whom sentence has been passed, as one who ought to be saved by mercy alone, as one who has shown himself ungrateful toward his Benefactor, as unthankful, as reprobate, as worthy of punishments innumerable. If he considers these things, he will not be angry, he will not be indignant, but will mourn, will weep, will groan, and lament night and day.

He that is penitent ought never to forget his sin, but on the one hand, to beseech God not to remember it; while on the other, he himself never forgets it. If we remember it, God will forget it. Let us exact punishment from ourselves; let us accuse ourselves; thus shall we propitiate the Judge. For sin confessed becomes less, but not confessed worse. For if sin add to itself shamelessness and ingratitude, how will he who does not know that he sinned before be at all able to guard himself from falling again into the same [evils]?

Let us then not deny [our sins], I beseech you, nor be shameless, that we may not unwillingly pay the penalty. Cain heard God say, "Where is Abel your brother? And he said, I know not; am I my brother's keeper?" [Genesis 4:9] Do you see how this made his sin more grievous? But his father did not act thus. What then? When he heard, "Adam, where are you?" [Genesis 3:9], he said, "I heard Your voice, and I was afraid, because I am naked, and I hid myself." [Genesis 3:10] It is a great good to acknowledge our sins, and to bear them in mind continually. Nothing so effectually cures a fault, as a continual remembrance of it. Nothing makes a man so slow to wickedness.

6. I know that conscience starts back, and endures not to be scourged by the remembrance of evil deeds; but hold tight your soul and place a muzzle on it. For like an ill-broken horse, so it bears impatiently [what is put upon it], and is unwilling to persuade itself that it has sinned: but all this is the work of Satan. But let us persuade it that it has sinned; let us persuade it that it has sinned, that it may also repent, in order that having repented it may escape torment. How do you think to obtain pardon for your sins, tell me, when you have not yet confessed them? Assuredly he is worthy of compassion and kindness who has sinned. But thou who hast not yet persuaded yourself [that you have sinned], how do you think to be pitied, when you are thus without shame for some things?

Let us persuade ourselves that we have sinned. Let us say it not with the tongue only, but also with the mind. Let us not call ourselves sinners, but also count over our sins, going over them each specifically. I do not say to you, Make a parade of yourself, nor accuse yourself before others: but be persuaded by the prophet when he says, "Reveal your way unto the Lord." [Psalm 37:5] Confess these things before God. Confess before the Judge your sins with prayer; if not with tongue, yet in memory, and be worthy of mercy.

If you keep your sins continually in remembrance, you will never bear in mind the wrongs of your neighbor. I do not say, if you are persuaded that you are yourself a sinner; this does not avail so to humble the soul, as sins themselves [taken] by themselves, and examined specifically. You will have no remembrance of wrongs [done you], if you have these things continually in remembrance; you will feel no anger, you will not revile, you will have no high thoughts, you will not fall again into the same [sins], you will be more earnest towards good things.

7. Do you see how many excellent [effects] are produced from the remembrance of our sins? Let us then write them in our minds. I know that the soul does not endure a recollection which is so bitter: but let us constrain and force it. It is better that it should be gnawed with the remembrance now, than at that time with vengeance.

Now, if you remember them, and continually present them before God (see p. 448), and pray for them, you will speedily blot them out; but if you forget them now, you will then be reminded of them even against your will, when they are brought out publicly before the whole world, displayed before all, both friends and enemies, and Angels. For surely He did not say to David only, "What you did secretly, I will make manifest to" [2 Samuel 12:12] all, but even to us all. You were afraid of men (he said) and respected them more than God; and God seeing you, you cared not, but were ashamed before men. For it says, "the eyes of men, this is their fear." Therefore you shall suffer punishment in that very point; for I will reprove you, setting your sins before the eyes of all. For that this is true, and that in that day the sins of us all are [to be] publicly displayed, unless we now do them away by continual remembrance, hear how cruelty and inhumanity are publicly exposed, "I was an hungered" (He says) "and you gave Me no meat." [Matthew 25:42] When are these things said? Is it in a corner? Is it in a secret place? By no means. When then? "When the Son of Man shall come in His glory" [Matthew 25:31-32], and "all the nations" are gathered together, when He has separated the one from the other, then will He speak in the audience of all, and will "set" them "on His right hand" and "on" His "left" [Matthew 25:33]: "I was an hungered and you gave Me no meat."

See again the five virgins also, hearing before all, "I know you not." [Matthew 25:12] For the five and five do not set forth the number of five only, but those virgins who are wicked and cruel and inhuman, and those who are not such. So also he that buried his one talent, heard before all, even of those who had brought the five and the two, "You wicked and slothful servant." [Matthew 25:26] But not by words alone, but by deeds also does He then convict them: even as the Evangelist also says, "They shall look on Him whom they pierced." [John 19:37] For the resurrection shall be of all at the same time, of sinners and of the righteous. At the same time shall He be present to all in the judgment.

8. Consider therefore who they are who shall then be in dismay, who in grief, who dragged away to the fire, while the others are crowned. "Come" (He says), "ye blessed of My Father, inherit the kingdom which has been prepared for you from the foundation of the world." [Matthew 25:34] And again, "Depart from Me into the fire which has been prepared for the devil and his angels." [Matthew 25:41]

Let us not merely hear the words but write them also before our sight, and let us imagine Him to be now present and saying these things, and that we are led away to that fire. What heart shall we have? What consolation? And what, when we are cut asunder? And what when we are accused of rapacity? What excuse shall we have to utter? What specious argument? None: but of necessity bound, bending down, we must be dragged to the mouths of the furnace, to the river of fire, to the darkness, to then ever-dying punishments, and entreat no one. For it is not, it is not possible, He says, to pass across from this side to that: for "there is a great gulf between us and you" [Luke 16:26],and it is not possible even for those who wish it to go across, and stretch out a helping hand: but we must needs burn continually, no one aiding us, even should it be father or mother, or any whosoever, yea though he have much boldness toward God. For, it says, "A brother does not redeem; shall man redeem?" [Psalm 49:8]

Since then it is not possible to have one's hopes of salvation in another, but [it must be] in one's self after the lovingkindness of God, let us do all things, I entreat you, so that our conduct may be pure, and our course of life the best, and that it may not receive any stain even from the beginning. But if not, at all events, let us not sleep after the stain, but continue always washing away the pollution by repentance, by tears, by prayers, by works of mercy.

What then, you say, if I cannot do works of mercy? But you have "a cup of cold water" [Matthew 10:42], however poor you are. But you have "two mites" [Mark 12:42], in whatever poverty you are; but you have feet, so as to visit the sick, so as to enter into a prison; but you have a roof, so as to receive strangers. For there is no pardon, no, none for him who does not do works of mercy.

These things we say to you continually, that we may effect if it be but a little by the continued repetition: these things we say, not caring so much for those who receive the benefits, as for yourselves. For you give to them indeed things here, but in return you receive heavenly things: which may we all obtain, in Christ Jesus our Lord, with whom to the Father be glory, together with the Holy Ghost, now and ever, and world without end. Amen.

Source: Homily 31 on Hebrews

[AD 1274] Thomas Aquinas on Hebrews 12:17

683. - Having indicated how we should behave toward enduring evils of chastisement, the Apostle now shows how we should act to avoid the evils of guilt. In regard to this he does two things: first, he gives his admonition; secondly, the reasons (v. 18). In regard to the first he warns men who sin; secondly, those not yet sinning (v. 14). But there are two kinds of sin: omission and transgression: first, therefore, he warns against sins of omission; secondly, against sins of transgression (v. 18).

684. - A sin of omission occurs in two ways: one, when a person fails to do good; another, by failing to endure evil and adversity. In regard to the first he says, Therefore, i.e., because chastisement yields the most peaceable fruit, then to obtain this fruit, lift your drooping hands. For since the hand is the organ of the organs, it is said to droop, when it stops performing good works; therefore, it must be lifted up by a right intention to do things pleasing to God: ‘Let us lift up our hearts with our hands to God’ (Lam 3:41); ‘The lifting up of my hands as an evening sacrifice’ (Ps. 140:2); ‘The slothful hand has wrought poverty; but the hand of the industrious riches’ (Pr. 10:4); ‘The hand of the valiant shall bear rule, but that which is slothful shall be under tribute’ (Pr. 12:24). As a sign of this, when Moses lifted up his hands, Israel conquered; but when he let them fall, Amalek overcame them (Ex. 17:11). In regard to the other sin of omission he says, strengthen your weak knees. The entire weight of the body is held up by the knees. Therefore, those who have not the courage to endure adversity bravely have weak knees. Therefore, this weakness must be put aside: ‘You have strengthened the weary hands; your words have confirmed them that were staggering, and you have strengthened the trembling knees’ (Jb. 4:3); ‘Strengthen the feeble hands and confirm the weak knees’ (Is. 35:3). Therefore, lift up the hand and knees and do not give in to idleness or hesitate because of weakness.

685. - Then (v. 13) he rebukes the sin of transgression. Now that sin is a kind of obliqueness and curvature. For that is straight whose middle does not point to a direction different from the extremes, i.e., whose action does not depart from its proper intention and end. But there are three kinds of obliqueness: namely in the affections, in action and in understanding. From sinful affection follows obliqueness in the understanding and depravity in loving. Therefore, in regard to the first, which is the root of the others he says, make straight paths for your feet, i.e., correct affections. For as the feet carry the body, so the affections carry the mind. Therefore, straight feet are proper affections: ‘Their feet were straight feet’ (Ez. 1:7). Therefore, make straight the affections, by which the whole body is carried spiritually. ‘Make straight in the wilderness the paths of our Lord’ (Is. 40:3) i.e., as far as in you lies, devote yourself to this. In regard to the second, he says, so that what is lame as to outward action. For just as the tibia is said to be lame, when it does not follow the rule of the locomotive power, so an action is lame when it turns to the right in prosperity or to the left in adversity, and does not follow the rule of divine law: ‘This is the way: walk in it and do not go aside to the right or left’ (Is. 30:21). Or he limps who along with the Gospel observes the ceremonial laws of the Old Testament. In regard to obliqueness of the understanding he says, may not be put out of joint. For an intellectual error follows an evil action: ‘They err that do evil’ (Pr. 14:22); ‘These things they thought and were deceived; for their own malice blinded them’ (Wis. 2:21). Therefore, a person who would avoid those two deviations must have his feet and his affects right; hence, he says, but rather be healed. For just as bodily health consists in the proper balance of the humors, so spiritual health in the proper arrangement of the affections: ‘Heal me, O Lord, and I shall be healed’ (Jer. 17:14).

686. - Then (v. 14) he advises those who do not sin to avoid sin. In regard to this he does two things: first, he prefaces certain remedies for helping to avoid all sins; secondly, he advises them to avoid all sins (v. 15b).

687. - In regard to the first it should be noted that there are various ends of human actions: for some are ordained to another, as justice ordains a man to his neighbor; and the end is peace; hence, Is (32:17): ‘Peace will be the work of justice.’ Others are ordained to the one acting, as fasting, and the end is purity. For we fast for the sake of cleanness and purity. In regard to the first, he says, Strive for peace, i.e., do not only have it, but seek how to have it with all men: ‘If it be possible, as much as in you lies, have peace with all men’ (Rom. 12:18); ‘Seek after peace and pursue it’ (Ps. 33:15). In regard to the second he says, and for the holiness: ‘Let us wash ourselves from all defilement of the flesh and of the spirit’ (2 Cor. 7:1).

688. - He shows that those remedies are necessary by indicating the two injuries we incur without them: first, the loss of glory in the future and of grace in the present. In regard to the first he says, without which no man shall see God, in which happiness consists: ‘This is eternal life: That they may know you, the one true God, and Jesus Christ whom you have sent’ (Jn. 17:50). As if to say: Without peace toward our neighbor, and cleanness and purity in regard to ourselves, we cannot be happy: ‘Blessed are the peacemakers, for they shall be called the children of God’ (Mt. 5:9). But the inheritance of the beatific vision is owed only to sons: ‘Nothing defiled shall enter into it’ (Rev. 21:27); ‘Lord, who shall dwell in your tabernacle? He that enters without stain’ (Ps. 14:1); ‘Who shall ascend into the mountain of the Lord? The innocent in hands and the clean of heart’ (Ps. 23:3). In regard to the second loss, namely, of God’s grace in the present he says, see to it that no one fail to obtain the grace of God. For grace is lost by discord and uncleanness: ‘He is not a God of dissension, but of peace’ (1 Cor. 4:33); ‘His place was made in peace’ (Ps. 75:3); ‘Your eyes are too pure to behold evil; and you cannot look on iniquity’ (Hab. 1:13); ‘The Holy Spirit of discipline will flee from the deceitful… He shall not abide when iniquity comes in’ (Wis. 1:5). But the Apostle is speaking figuratively. For grace is not obtained by merit; otherwise, grace would not be grace. Yet a man must do what he can. But God in His most generous will gives it to all who prepare themselves: ‘Behold, I stand at the door and knock. If any man open to me, I will come in to him’ (Rev. 3:20); ‘He will that all men be saved’ (1 Tim. 2:4). Therefore, God’s grace is not wanting to any one, but it communicates itself to all, as far as it is concerned, just as the sun is not wanting to the eyes of the blind. He says, therefore: see that no on fail to obtain the grace of God.

689. - But on the other hand: if grace is not given because of works, but only by the fact that a person places no obstacle, it seems to follow that the possession of grace depends solely on free will and not on God’s choice. This is Pelagius’s error. I answer that the very fact that a person places no obstacle is due to grace. Hence, if anyone places an obstacle and his heart is moved to remove it , this is due to the gift of God’s grace calling by His mercy: ‘But when it pleased him who separated me from my mother’s womb and called me by his grace’ (Gal. 1:15). But this gift of grace is not sanctifying grace. Therefore, the fact that a person removes that obstacle is owing to God’s mercy; if it is not removed, it is owing to God’s justice. But he does not say, ‘lest you fail,’ but lest anyone fail, because everyone should be solicitous for his neighbor: ‘He gave everyone commandment concerning his neighbor’ (Sir. 17:12).

690. - Then (v. 15b) he comes specifically to advising the avoidance of sins contrary to each of the aforesaid medicines: first, he advises them to avoid sins contrary to peace; secondly, contrary to holiness (v. 16).

691. - He says, therefore, that no root of bitterness spring up and cause trouble. That is bitter which cannot be tasted without disgust. Therefore, a person’s conversation is said to be bitter when it cannot be without offending those with whom he lives. Against this it is said of wisdom: ‘Her conversation has no bitterness, nor her company any tediousness, but joy and gladness’ (Wis. 8:16). Therefore, one knows how to live in wisdom, when his conversation is not bitter. This happens when his words and deeds are not harsh. Hence he says, that no root of bitterness spring up and cause trouble, i.e., bitterness gradually begun and rooted in the heart, springing up to cause trouble [hinder peace] and consequently, grace and the vision of God: ‘Lest there should be among you a root bringing forth gall and bitterness’ (Deut 29:18): ‘Ephraim has provoked me to wrath with his bitterness’ (Hos 12:14). Or the root of bitterness is an evil thought of harmful pleasure, which springs up when by consent one accomplishes the deed. And by it many become defiled, because not only the one in whom it exists but others also are defiled by his example: ‘A little leaven corrupts the whole lump’ (1 Cor. 5:6).

692. - Then when he says, Lest there be any one immoral [fornicator] or profane, as Esau, he warns them to avoid sins contrary to holiness, to which are specifically opposed carnal sins, such as gluttony and lust, which are completed in carnal delight, by which the mind is defiled. Therefore, they defile the mind and the flesh. Hence he particularly warns them to avoid these, saying: each one looking diligently, not only in himself, but also lest he be a fornicator and sin against his neighbor: ‘Mutually guard each other’s purity’ (Augustine); ‘Fornication and all uncleanness or covetousness, let it not be so much as named among you, as becomes saints’ (Eph. 5:3); ‘Keep yourself from all fornication’ (Tob. 4:13). Secondly, he forbids gluttony, saying, or profane person. Here profane suggests something far from the fane, such as gluttons are, who make a god of their belly, as Esau. He uses Esau as an example because he sold his birthright because of gluttony. So, too, a glutton sells his eternal inheritance for a bit of food. But Esau was not only a glutton, he was also lustful, because he married two foreign wives against his parents’ will. The birthright had two portions and, before Aaron’s priesthood, included the priestly honor; hence in selling his birthright he was committing simony. Therefore, it seems that Jacob, too, who purchased it, committed simony. But this is not so, for Jacob understood through the Holy Spirit that it was owed to him according to what is stated in Malachi (1:2): ‘Jacob I loved, Esau I hated.’ Therefore, he did not buy it, but redeemed from an unjust possessor something that was owed to him. And this is what he says: Who, namely Esau, sold his birthright for a single meal.

693. - Then he shows the punishment which followed when he says, for you know that afterward, when he desired to inherit the blessing, he was rejected. For it says in Genesis (27:30) that after Isaac had blessed Jacob, Esau came and asked for a blessing, which he did not obtain, although his father did it unknowingly, because in that stupor which he experienced, he was in ecstasy and learned from the Holy Spirit that he was not to retract what he had done; hence, he said: ‘I have blessed him and he shall be blessed’ (Gen. 27:33). Therefore, Esau by the counsel of the Holy Spirit was rejected. This gives us to understand that no one should neglect to do well as long as he lives, no matter how rejected he may be in God’s foreknowledge; because after this life no one can obtain God’s inheritance, even though it be naturally desired.

694. - For he found no place to repent, though he sought it with tears. For as it is recorded in Genesis (27:34): ‘He roared out with a great cry, and being in great consternation, said: Bless me also, my father.’ But on the other hand it says in Ezekiel (18:21): ‘If the wicked do penance for all his sins, which he has committed, and keep all my commandments and do judgement and justice, living he shall live, and he shall not die.’ I answer that as long as one is living in this world, he can do true penance. But sometimes a person repents not from a love of justice, but from the fear of punishment or temporal harm. This is the way Esau repented, not because he had sold his birthright, but for the rejection. Consequently, his penance was not accepted, because it was not genuine. For this is the way the damned in hell repent, as it says in Wisdom (5:3): ‘Repenting,’ not because they had sinned, but because they have been excluded.

695. - Yet, according to a Gloss, the phrase, fornicator or profane person, has another meaning, namely, that fornicator is one who along with the faith observes the carnal ceremonies, as though a having concubine as well as a wife; but a profane person, i.e., far from the fane is, as it were, entirely unbelieving.

[AD 407] John Chrysostom on Hebrews 12:18-24

"For you are not come unto a fire that might be touched and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words, which voice they that heard entreated that the word should not be spoken to them any more. (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned. And so terrible was the sight, that Moses said, I exceedingly fear and quake.) But you have come unto Mount Sion, and unto the city of the living God, the Heavenly Jerusalem; and to an innumerable company of Angels, to the general assembly, and Church of the first-born which are written in Heaven; and to God the Judge of all; and to the spirits of just men made perfect: and to Jesus the Mediator of the New Covenant: and to the blood of sprinkling that speaks better things than that of Abel."

1. Wonderful indeed were the things in the Temple, the Holy of Holies; and again awful were those things also that were done at Mount Sina, "the fire, the darkness, the blackness, the tempest." [cf. Deuteronomy 33:2] For, it says, "God appeared in Sina," and long ago were these things celebrated. The New Covenant, however, was not given with any of these things, but has been given in simple discourse by God.

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

And what says he? "For you are not come unto a fire that might be touched, and that burned, and unto blackness, and darkness, and tempest, and the sound of a trumpet, and the voice of words; which they that heard entreated that the word should not be spoken to them any more."

These things, he means, are terrible; and so terrible that they could not even bear to hear them, that not even "a beast" dared to go up. (But things that come hereafter are not such. For what is Sina to Heaven? And what the "fire which might be touched" to God who cannot be touched? For "God is a consuming fire." [Hebrews 5:29]) For it is said, "Let not God speak, but let Moses speak unto us. And so fearful was that which was commanded, Though even a beast touch the mountain, it shall be stoned; Moses said, I exceedingly fear and quake." [Exodus 20:19] What wonder as respects the people? He himself who entered into "the darkness where God was," says, "I exceedingly fear and quake." [Exodus 20:21]

2. "But you have come unto Mount Sion and unto the city of the living God, the heavenly Jerusalem: and to an innumerable company of angels and to the general assembly and Church of the first-born which are written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaks better [things] than that of Abel."

Instead of "Moses," Jesus . Instead of the people, "myriads of angels."

Of what "first-born" does he speak? Of the faithful.

"And to the spirits of just men made perfect." With these shall you be, he says.

"And to Jesus the mediator of the New Covenant, and to the blood of sprinkling that speaks better [things] than that of Abel." Did then the [blood] "of Abel" speak? "Yea," he says, "and by it he being dead yet speaks." [Hebrews 11:4] And again God says, "The voice of your brother's blood cries unto Me." [Genesis 4:10] Either this [meaning] or that; because it is still even now celebrated: but not in such way as that of Christ. For this has cleansed all men, and sends forth a voice more clear and more distinct, in proportion as it has greater testimony, namely that by facts.

Source: Homily 32 on Hebrews

[AD 407] John Chrysostom on Hebrews 12:18-21

Wonderful indeed were the things in the temple, the Holy of Holies; awful were those things that occurred at Mount Sinai, “a blazing fire, and darkness, and gloom, and a tempest.” For, it says, “God appeared in Sinai,” and long ago were these things celebrated. The new covenant, however, was not given with any of these things but has been given in simple discourse by God. See then how he makes the comparison in these points, putting them afterward with good reason. For when he had persuaded them by innumerable arguments, when he had also shown the difference between each covenant, then afterwards, the one having been already condemned, he easily begins on these points. And what says he? “For you have not come to what may be touched, a blazing fire, and darkness, and gloom, and a tempest.” … These things, he means, are terrible, and so terrible that they could not even bear to hear them, that not even “a beast” dared to go up. But things that come hereafter are not such, for what is Sinai to heaven? And what is the “blazing fire” to God who cannot be touched? For “God is a consuming fire.” For it is said, “You speak to us, and we will hear; but let not God speak to us, lest we die.” “And so fearful was that which was commanded, ‘Though even a beast touch the mountain, it shall be stoned,’ Moses said, ‘I tremble with fear.’ ” What wonder as respects the people? He himself who entered into “the darkness where God was” says, “I tremble with fear.”

Source: ON THE EPISTLE TO THE HEBREWS 32.1

[AD 407] John Chrysostom on Hebrews 12:18-21

Fearful were those things, but these are far more admirable and glorious. For here there is not “darkness” or “gloom” or “tempest.” It seems to me that by these words he hints at the obscurity of the Old Testament and the overshadowed and veiled character of the law. And, besides, the giver of the law appears in fire terrible and apt to punish those who transgress.But what are “the sounds of the trumpet”? Probably it is as though some king were coming. This at all events will also be at the second coming. “At the last trumpet” all must be raised, but it is the trumpet of his voice which effects this. At that time then all things were objects of sense and sights and sounds. Now all are objects of the understanding and invisible.

Source: ON THE EPISTLE TO THE HEBREWS 32.3

[AD 458] Theodoret of Cyrus on Hebrews 12:18-21

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

Source: INTERPRETATION OF HEBREWS 12

[AD 339] Eusebius of Caesarea on Hebrews 12:22-24

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

Source: PROOF OF THE GOSPEL 6.24

[AD 373] Athanasius of Alexandria on Hebrews 12:22-24

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

Source: FESTAL LETTER 1.8-9

[AD 373] Ephrem the Syrian on Hebrews 12:22-24

In it there are the firstborn, that is, the first ones and the most excellent, and “the spirits of just men,” that is, of your ancient fathers who accomplished perfection.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 379] Basil of Caesarea on Hebrews 12:22-24

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

Source: HOMILIES ON THE PSALMS 18.4 (PSALM 45)

[AD 397] Ambrose of Milan on Hebrews 12:22-24

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

Source: FLIGHT FROM THE WORLD 5.31

[AD 397] Ambrose of Milan on Hebrews 12:22-24

But because we ought always to be anxious, always attentive, and because the Word of God leaps forth like the gazelle or the young stag, let the soul who searches after the Christ and longs to possess Christ always be on watch and maintain its senses. “Upon my bed at night I sought him whom my soul loves,” as if Christ had stolen in upon her. Let one who seeks carefully seek while in his bed; let him seek at night. Let there be neither nights nor holiday, let no time be free from service, and if one does not find Christ at first, let him persevere in searching after Christ. And so the soul says, “I will rise now and go about the city, in the streets and in the squares.” And perhaps [the soul] still does not find Christ, because it sought in the public places, where there are court cases, in the streets, where there are markets with goods for sale; for Christ cannot be obtained for any amount of money.… That soul searches for Christ who seeks after Christ with tranquility and peace. It searches at night because Christ spoke through parables60—“he made darkness his covering around him,” and “night to night declares knowledge”62—and also because “the things we say in our heart we ought also to be sorry for on our beds.” But [the soul] does not find Christ in this way, and so it says, “I am a strong city, a city besieged.” The city is besieged through Christ; the city is that heavenly Jerusalem, in which there are interpreters of God’s law and people skilled in doctrine in great abundance; through them one seeks the Word of God.

Source: ISAAC OR THE SOUL 5.38-39

[AD 397] Ambrose of Milan on Hebrews 12:22-24

The Lord Jesus came to raise up Adam; Abel also was raised up, for his offerings were pleasing to God. The Lord Jesus offered his own self, that is, the firstlings of his own body, in the sprinkling of blood that speaks better than the blood of Abel spoke upon the earth.

Source: THE PRAYER OF JOB AND DAVID 4.9.32

[AD 407] John Chrysostom on Hebrews 12:22-24

Instead of “Moses,” Jesus. Instead of the people, “innumerable angels.” Of what “firstborn” does he speak? Of the faithful. “And to the spirits of just men made perfect.”

Source: ON THE EPISTLE TO THE HEBREWS 32.2

[AD 407] John Chrysostom on Hebrews 12:22-24

From the first, therefore, the Israelites were themselves the cause of God’s being manifested through the flesh. Let Moses speak with us, and “Let not God speak with us.” They who make comparisons elevate the one side more that they may show the other to be far greater. In this respect also our privileges are more gentle and more admirable. For they are great in a twofold respect, because, while they are glorious and greater, they are more accessible. This he says also in the epistle to the Corinthians, “with unveiled face,” and “not as Moses put a veil over his face.” They, he means, were not counted worthy as we are. For of what were they thought worthy? They saw “darkness, gloom”; they heard “a voice.” But you also have heard a voice, not through darkness but through flesh. You have not been disturbed, neither troubled, but you have stood and held discourse with the Mediator.And in another way, by the “darkness” he shows the invisibleness. “And darkness,” it says, “was under his feet.” Then even Moses feared, but now no one.… The Son is near to God, but not as Moses. There was a wilderness, here a city.
“And to innumerable angels.” Here he shows the joy, the delight, in place of the “darkness” and “gloom” and “tempest.” “And to the assembly and church of the firstborn who are enrolled in heaven, and to a judge who is God of all.” They did not draw near but stood afar off, even Moses, but “you have come near.” Here he makes them stand in awe by saying, “And to a judge who is God of all,” not of the Jews alone and the faithful, but even of the whole world. “And to the spirits of just men made perfect.” He means the souls of those who are approved.

Source: ON THE EPISTLE TO THE HEBREWS 32.3-4

[AD 407] John Chrysostom on Hebrews 12:22-24

The work of mercy is, as it were, a most excellent art and a protector of those who labor at it. For it is dear to God and ever stands near God, readily asking favor for whomsoever it will, if only it be not wronged by us.… So, if it is pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. The gates of heaven open to it with great security. And as, when a queen is entering, none of the guards stationed at the doors dares to inquire who she is, but all straightway receive her, so also indeed with mercifulness. For she is truly a queen indeed, making humans like God, for, he says, “Be merciful, as your Father is merciful.” She is winged and buoyant, having golden pinions, with a flight which greatly delights the angels. There, it is said, are “the wings of a dove covered with silver, its pinions with green gold.” As some dove, golden and living, she flies, with gentle look and mild eye. Nothing is better than that eye. The peacock is beautiful, but, in comparison with her, is a jackdaw. So beautiful and worthy of admiration is this bird. She continually looks upwards; she is surrounded abundantly with God’s glory. She is a virgin with golden wings, decked out, with a fair and mild countenance. She is winged and buoyant, standing by the royal throne. When we are judged, she suddenly flies in and shows herself and rescues us from punishment, sheltering us with her own wings. God would rather have her than sacrifices. Much does God discourse concerning her, God loves her so. “He upholds,” it is said, “the widow” and “the fatherless” and the poor. God wishes to be called by her. “The Lord is gracious and merciful, slow to anger and abounding in steadfast love,” and true. The mercy of God is over all the earth. She has saved the race of humankind, for, unless she had pitied us, all things would have perished. “While we were enemies,” she “reconciled” us, she wrought innumerable blessings; she persuaded the Son of God to become a slave and to empty himself of his glory.Let us earnestly emulate her by whom we have been saved; let us love her, let us prize her before wealth and apart from wealth; let us have a merciful soul. Nothing is so characteristic of a Christian as mercy. There is nothing that both unbelievers and all people so admire as when we are merciful. For often we are ourselves also in need of this mercy and say to God, “Have mercy upon us, according to your steadfast love.” Let us begin first ourselves, or rather it is not we that begin first, for God has already shown his mercy toward us. At least let us follow second. For if people have mercy on a merciful person, even if that person has done innumerable wrongs, so much more does God.

Source: ON THE EPISTLE TO THE HEBREWS 32.7

[AD 458] Theodoret of Cyrus on Hebrews 12:22-24

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

Source: INTERPRETATION OF HEBREWS 12

[AD 220] Tertullian on Hebrews 12:24

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

Source: On the Veiling of Virgins

[AD 390] Gregory of Nazianzus on Hebrews 12:25-27

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

Source: ON THE HOLY SPIRIT, THEOLOGICAL ORATION 5(31).25

[AD 407] John Chrysostom on Hebrews 12:25-29

"See that you refuse not Him that speaks. For if they escaped not, who refused him that spoke on earth, much more shall not we escape, if we turn away from Him that speaks from heaven. Whose voice then shook the earth: but now has He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace whereby we serve God acceptably with reverence and godly fear. For our God is a consuming fire."

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

But what are "the sounds of the trumpet"? Probably it is as though some King were coming. This at all events will also be at the second coming. "At the last trump" [1 Corinthians 15:52] all must be raised. But it is the trumpet of His voice which effects this. At that time then all things were objects of sense, and sights, and sounds; now all are objects of understanding, and invisible.

And, it says, "there was much smoke." [See Exodus 19:18] For since God is said to be fire, and appeared thus in the bush, He indicates the fire even by the smoke. And what is "the blackness and the darkness"? He again expresses its fearfulness. Thus Isaiah also says; "And the house was filled with smoke." [Isaiah 6:4] And what is the object of "the tempest"? The human race was careless. It was therefore needful that they should be aroused by these things. For no one was so dull as not to have had his thoughts raised up, when these things were done, and the Law ordained.

"Moses spoke, and God answered him by a voice" [Exodus 19:19]: for it was necessary that the voice of God should be uttered. Inasmuch as He was about to promulgate His Law through Moses, therefore He makes him worthy of confidence. They saw him not, because of the thick darkness: they heard him not, because of the weakness of his voice. What then? "God answered by a voice," addressing the multitude: yea and his name shall be called.

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

From the first therefore they were themselves the cause of God's being manifested through the Flesh. Let Moses speak with us, and "Let not God speak with us." [Exodus 20:9] They who make comparisons elevate the one side the more, that they may show the other to be far greater. In this respect also our [privileges] are more gentle and more admirable. For they are great in a twofold respect: because while they are glorious and greater, they are more accessible. This he says also in the Epistle to the Corinthians: "with unveiled countenance" [2 Corinthians 3:18], and, "not as Moses put a veil over his face." [2 Corinthians 3:13] They, he means, were not counted worthy of what we [are]. For of what were they thought worthy? They saw "darkness, blackness"; they heard "a voice." But thou also hast heard a voice, not through darkness, but through flesh. You have not been disturbed, neither troubled, but you have stood and held discourse with the Mediator.

And in another way, by the "darkness" he shows the invisibleness. "And darkness" (it says) "was under His feet." [Psalm 18:9]

Then even Moses feared, but now no one.

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

There was a wilderness, here a city.

4. "And to an innumerable company of angels." Here he shows the joy, the delight, in place of the "blackness" and "darkness" and "tempest."

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

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

"And to the spirits of just men made perfect." He means the souls of those who are approved.

"And to Jesus the Mediator of the New Covenant: and to the blood of sprinkling," that is, of purification, "which speaks better things than that of Abel." And if the blood speaks, much more does He who, having been slain, lives. But what does it speak? "The Spirit also" (he says) "speaks with groanings which cannot be uttered." [Romans 8:26] How does He speak? Whenever He falls into a sincere mind, He raises it up and makes it speak.

5. "See that you refuse not Him that speaks"; that is, that you reject [Him] not. "For if they escaped not who refused Him that spoke on earth." Whom does he mean? Moses, I suppose. But what he says is this: if they, having "refused Him" when He gave laws "on earth, did not escape," how shall we refuse Him, when He gives laws from Heaven? He declares here not that He is another; far from it. He does not set forth One and Another, but He appears terrible, when uttering His Voice "from Heaven." It is He Himself then, both the one and the other: but the One is terrible. For he expresses not a difference of Persons but of the gift. Whence does this appear? "For if they escaped not," he says, "who refused Him that spoke on earth, much more shall not we escape, if we turn away from Him that speaks from heaven." What then? Is this one different from the other? How then does he say, "whose voice then shook the earth"? For it was the "voice" of Him who "then" gave the Law, which "shook the earth. But now has He promised, saying, Yet once more I shake not the earth only, but also heaven. And this word Yet once more, signifies the removing of those things which are shaken, as of things that are made." All things therefore will be taken away, and will be compacted anew for the better. For this is what he suggests here. Why then do you grieve when you suffer in a world that abides not; when you are afflicted in a world which will very shortly have passed away? If our rest were [to be] in the latter period of the world, then one ought to be afflicted in looking to the end.

"That" (he says) "those which cannot be shaken may remain." But of what sort are "those things which cannot be shaken"? The things to come.

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

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

And even in case it remains, disease speedily removes us, or if we stay, suffers us not to enjoy it fairly. For what pleasure [is there], where there are sicknesses, and false accusations, and envy, and intrigues? Or should there be none of these things, yet oftentimes if we have no children, we are disquieted, we are impatient, not having any to whom we may leave houses and all other things; and thenceforward we pine away as laboring for others. Yea oftentimes too the inheritance passes away to our enemies, not only after we are gone, but even while we live. What is more miserable then than to toil for enemies, and ourselves to be gathering sins together in order that they may have rest? And many are the instances of this that are seen in our cities. And yet [I say no more] lest I should grieve those who have been despoiled. For I could have mentioned some of them even by name, and have had many histories to tell, and many houses to show you, which have received for masters the enemies of those who labored for them: nay not houses only, but slaves also and the whole inheritance have oftentimes come round to enemies. For such are things human.

But in Heaven there is nothing of this to fear — lest after a man is dead, his enemy should come, and succeed to his inheritance. For there there is neither death nor enmity; the tabernacles of the saints are permanent abodes; and among those saints is exultation, joy, gladness. For "the voice of rejoicing" (it is said) is "in the tabernacles of the righteous." [Psalm 118:15] They are eternal, having no end. They do not fall down through age, they do not change their owners, but stand continually in their best estate. With good reason. For there is nothing corruptible, nor perishable there, but all is immortal, and undefiled. On this building let us exhaust all our wealth. We have no need of carpenters nor of laborers. The hands of the poor build such houses; the lame, the blind, the maimed, they build those houses. And wonder not, since they procure even a kingdom for us, and give us confidence towards God.

7. For mercifulness is as it were a most excellent art, and a protector of those who labor at it. For it is dear to God, and ever stands near Him readily asking favor for whomsoever it will, if only it be not wronged by us; And it is wronged, when we do it by extortion. (See p. 481.) So, if it be pure, it gives great confidence to those who offer it up. It intercedes even for those who have offended, so great is its power, even for those who have sinned. It breaks the chains, disperses the darkness, quenches the fire, kills the worm, drives away the gnashing of teeth. The gates of heaven open to it with great security: And as when a Queen is entering, no one of the guards stationed at the doors dares to inquire who she is, and whence, but all straightway receive her; so also indeed with mercifulness. For she is truly a queen indeed, making men like God. For, he says, "you shall be merciful, as your Heavenly Father is merciful." [Luke 6:36]

She is winged and buoyant, having golden pinions, with a flight which greatly delights the angels. There, it is said, are "the wings of a dove covered with silver, and her back with the yellowness of gold." [Psalm 68:13] As some dove golden and living, she flies, with gentle look, and mild eye. Nothing is better than that eye. The peacock is beautiful, but in comparison of her, is a jackdaw. So beautiful and worthy of admiration is this bird. She continually looks upwards; she is surrounded abundantly with God's glory: she is a virgin with golden wings, decked out, with a fair and mild countenance. She is winged, and buoyant, standing by the royal throne. When we are judged, she suddenly flies in, and shows herself, and rescues us from punishment, sheltering us with her own wings.

God would have her rather than sacrifices. Much does He discourse concerning her: so He loves her. "He will relieve" (it is said) "the widow" and "the fatherless" [Psalm 146:9] and the poor. God wishes to be called from her. "The Lord is pitiful and merciful, long-suffering, and of great mercy" [Psalm 145:8], and true. The mercy of God is over all the earth. She has saved the race of mankind [see Psalm 145:9]: For unless she had pitied us, all things would have perished. "When we were enemies" [see Romans 5:10], she "reconciled" us, she wrought innumerable blessings; she persuaded the Son of God to become a slave, and to empty Himself [of His glory]. [Philippians 2:7]

Let us earnestly emulate her by whom we have been saved; let us love her, let us prize her before wealth, and apart from wealth, let us have a merciful soul. Nothing is so characteristic of a Christian, as mercy. There is nothing which both unbelievers and all men so admire, as when we are merciful. For oftentimes we are ourselves also in need of this mercy, and say to God "Have mercy upon us, after Your great goodness." [Psalm 51:1] Let us begin first ourselves: or rather it is not we that begin first. For He has Himself already shown His mercy towards us: yet at least let us follow second. For if men have mercy on a merciful man, even if he has done innumerable wrongs, much more does God.

8. Hear the prophet saying, "But I" (his words are) "am like a fruitful olive tree in the house of God." [Psalm 52:8] Let us become such: let us become "as an olive tree": let us be laden on every side with the commandments. For it is not enough to be as an olive tree, but also to be fruitful. For there are persons who in doing alms give little, [only once] in the course of the whole year, or in each week, or who give away a mere chance matter. These are indeed olive trees, but not fruitful ones, but even withered. For because they show compassion they are olive trees, but because they do it not liberally, they are not fruitful olive trees. But let us be fruitful.

I have often said and I say now also: the greatness of the charity is not shown by the measure of what is given, but by the disposition of the giver. You know the case of the widow. It is well continually to bring this example [forward], that not even the poor man may despair of himself, when he looks on her who threw in the two mites. Some contributed even hair in the fitting up of the temple, and not even these were rejected. [Exodus 35:23] But if when they had gold, they had brought hair, they [would have been] accursed: but if, having this only, they brought it, they were accepted. For this cause Cain also was blamed, not because he offered worthless things, but because they were the most worthless he had. "Accursed" (it is said) "is he which has a male, and sacrifices unto God a corrupt thing." [Malachi 1:14] He did not speak absolutely, but, "he that has" (he says) and spares [it]. If then a man have nothing, he is freed from blame, or rather he has a reward. For what is of less value than two farthings, or more worthless than hair? What than a pint of meal? But nevertheless these were approved equally with the calves and the gold. For "a man is accepted according to that he has, not according to that he has not." [2 Corinthians 8:12] And, it says, "according as your hand has, do good." [Proverbs 3:27]

Wherefore, I entreat you, let us readily empty out what we have for the poor. Even if it be little we shall receive the same reward with them who have cast the most; or rather, more than those who cast in ten thousand talents. If we do these things we shall obtain the unspeakable treasures of God; if we not only hear, but practice also, if we do not praise [charity], but also show [it] by our deeds. Which may we all attain, 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 32 on Hebrews

[AD 425] Severian of Gabala on Hebrews 12:25-27

That is why Paul says elsewhere, “For the form of this world is passing away.” So that the temporary may pass away and the eternal may come.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.27

[AD 428] Theodore of Mopsuestia on Hebrews 12:25-27

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

Source: COMMENTARY ON HEBREWS 12.26

[AD 428] Theodore of Mopsuestia on Hebrews 12:25-27

Based on the voice of the prophet he proves both the change from the things that now exist and the establishment of the things that follow. For the promise “to shake” makes clear that they will change altogether in the future. By the addition of the word “once and for all” he shows clearly that thereafter they will be unchangeable.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.26

[AD 893] Photios I of Constantinople on Hebrews 12:25-27

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

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.25

[AD 990] Oecumenius on Hebrews 12:25-27

The phrase “yet once more” makes clear that another “one time” would be added after the second. For the world was shaken for the first time when the law was given on Sinai: “For the earth shook,” David said. Again the earth was shaken during the sojourn in the flesh: “For all Jerusalem was shaken” and “the idols of Egypt built by human hands.” And he calls an earthquake that which was heard of the proclamation, through which people were shaken from their old condition in error and brought into a new condition. So says Cyril. He speaks of yet one more occasion, namely, at his second coming with glory, when he will alter and change creation. For then creation will especially be shaken with a real shaking and crash—a more drastic change than of people who were corrupt at the time turning from evil to good.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.27

[AD 220] Tertullian on Hebrews 12:26

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

Source: On Monogamy

[AD 253] Origen of Alexandria on Hebrews 12:28-29

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

Source: ON FIRST PRINCIPLES 2.8.3

[AD 253] Origen of Alexandria on Hebrews 12:28-29

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

Source: COMMENTARY ON THE GOSPEL OF JOHN 13.123-131

[AD 407] John Chrysostom on Hebrews 12:28-29

"Wherefore we receiving a kingdom which cannot be moved, let us have grace [or gratitude,] whereby we serve God acceptably with reverence and godly fear. For our God is a consuming fire."

1. In another place he says the same, "for the things which are seen are temporal, but the things which are not seen are eternal" [2 Corinthians 4:18]; and from this makes an exhortation with regard to the evils which we endure in this present life; and here he does this, and says, let us continue steadfast; "let us have thankfulness," i.e., let us give thanks unto God. For not only we ought not to be discouraged at present things, but even to show the greatest gratitude to Him, for those to come.

"Whereby we serve God acceptably," that is to say, 'for thus is it possible to serve God acceptably,' by giving him thanks in all things. "Do all things" (he says) "without murmurings and disputings." [Philippians 2:14] For whatever work a man does with murmuring, he cuts away and loses his reward; as the Israelites— how great a penalty they paid for their murmurings. Wherefore he says, "Neither murmur ye." [1 Corinthians 10:10] It is not therefore possible to "serve" Him "acceptably" without a sense of gratitude to Him for all things, both for our trials, and the alleviations of them. That is, let us utter nothing hasty, nothing disrespectful, but let us humble ourselves that we may be reverential. For this is "with reverence and godly fear."

Source: Homily 33 on Hebrews

[AD 428] Theodore of Mopsuestia on Hebrews 12:28-29

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

Source: COMMENTARY ON JOHN 1.1.1

[AD 990] Oecumenius on Hebrews 12:28-29

Either he wishes to scare them not to be ungrateful and not to grumble about their tribulations, lest somehow, he says, you chance upon God in his wrath and vengeance; or he wishes to encourage them, as if he had said, “We will give thanks for our afflictions, for we have a Lord able to destroy those opposed to him.”

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 12.29

[AD 1274] Thomas Aquinas on Hebrews 12:28

696. - Having warned them to avoid the evils of guilt, the Apostle now assigns the reason, which is based on a comparison between the Old and New Testaments. In regard to this he does two things: first, he makes the comparison; secondly, he argues from it (v. 25). In regard to the first he does two things: first, he mentions what pertains to the Old Testament; secondly, what pertains to the New (v. 22). In regard to the first it should be noted that, as Augustine says: ‘The slight difference between the Law and the Gospel is fear and love,’ for the Law was as our pedagogue in Christ. But children are influenced by fear; ‘The wicked man being scourged, the fool shall be wiser’ (Pr. 19:25). Therefore, the Apostle says here that when the Law was given, certain fearful things took place. First, therefore, he mentions the things which frightened those to whom the Law was given; secondly, he deals with the terror inspired by the lawgiver (v. 21). In regard to the first he mentions three things: first, the frightening things they saw; secondly, the frightening things they heard (v. 19); thirdly, in regard to threats (v. 19c).

697. - Those three things are related to the three things which were frightening there, namely, on the part of God, on the part of the Law, and on the part of the ministers of the Law. On the part of God he mentions three frightening things, namely, the zeal to punish, the severity of the punishment and the concealment of the one giving the Law. The zeal is designated by fire: ‘The Lord, your God, is a consuming fire, a jealous God’ (Date: 4:24): ‘He is like a refining fire’ (Mal. 3:20). Hence, God frequently calls Himself jealous, because He does not let His spouse’s crime go unavenged: ‘I am the Lord, your God, mighty, jealous’ (Ex. 20:5); ‘The Lord, his name is Jealous’ (Ex. 34:14); ‘The jealousy and rage of the husband will not spare in the day of revenge’ (Pr. 6:34). Hence it says here: For you have not come to what may be touched, a blazing fire. For that fire, as Exodus (19:18) says, was corporeal and, therefore, could be felt; it was in a definite place, so that one could approach it. But in the New Law the fire of the Holy Spirit was given (Ac. 2). For as the fire of emulation appeared to the Jews fifty days after their departure from Egypt, so the Holy Spirit’s fire, which could not be sensed, but perceived by the mind, appeared to the disciples on the fiftieth day after the resurrection: ‘From above he sent fire into my bones and has instructed me’ (Lam 1:13). But that fire was infinite in nature and place, for ‘he inhabits light inaccessible’ (1 Tim. 6:16) and could not be approached.

698. - The severity of the punishment is signified by the whirlwind, which is wind accompanied by rain: ‘He shall crush me in a whirlwind’ (Jb. 9:17). Or it can refer to temptations. For the Law did not restrain concupiscence, because it did not give grace that would aid ex opere operato, but it only repressed the act; consequently, it generated a whirlwind of temptations.

699. - But the concealment of the lawgiver is signified by the darkness, which showed that the state of the Law was hidden, i.e., veiled: ‘Even to this day, when Moses is read, the veil is upon their heart’ (2 Cor. 3:15). But in the New Law that veil is removed: as a sign of this the veil of the temple was rent in Christ’s passion, because ‘we behold the glory of the Lord with open face’ (2 Cor. 3:18). Likewise, that darkness signifies the divine excellence. For just as that which is in the dark cannot be clearly seen, and a strong light blinds the eye, so He Who inhabits light inaccessible made Himself dark.

700. - Then when he says, and a tempest, he mentions the things terrifying to the hearing on the part of the Law. Now there were three terrifying things to the Law, namely, the severity of the threats, the strictness of the precepts, and the large number of precepts. In regard to the first he says, and a tempest which, strictly speaking, is a disturbance of the sea; but in a wide sense it is a disturbance of the air accompanied by whirlwind and rain. Hence it signifies the strictness of the precepts, whose fulfillment was enjoined on man as though he were waging war against himself. The voice of words signifies the vast number of precepts. These were God’s words spoken by an angel: ‘Being ordained by angels in the hand of a mediator’ (Gal. 3:19). For God spoke there through angels. All these things were so terrifying that those who heard that voice entreated that no further message be spoken to them. Hence, it is stated in Exodus (20:18): ‘Being terrified and struck with fear, they stood afar off, saying to Moses: You speak to us and we will hear. Let not the Lord speak to us, lest we die.’

701. - He mentions the reason why they excused themselves, namely, because they could not endure God’s words; hence, they could not endure the order that was given: ‘What is all flesh that it should hear the voice of the living God, who speaks out of the midst of the fire, as we have heard, and be able to live’ (Date: 5:26). For God’s words are said to be unendurable either when they cannot be understood by the intellect or transcend the affections.

702. - Then he gives the threatened punishment, saying: And if even a beast shall touch the mountain, it shall be stoned: ‘Everyone that touches the mount, dying he shall die. No hands shall touch him, but he shall be stoned to death, or be shot through with arrows. Whether it be beast or man, he shall not live’ (Ex. 19:12). The Apostle, to heighten the terror, mentions here only the beasts which the Law commands to be killed, in order to show the gravity of sin. Yet mystically the mountain is the loftiness of the divine mysteries, and the beast is a man living bestially: ‘Man, when he was in honor, did not understand: he is compared to senseless beasts, and is become like to them’ (Ps. 48:13). This beast touches the mount in two ways: first, by blasphemy: ‘They have set their mouth against heaven’ (Ps. 72:9); ‘Bring forth the blasphemer outside the camp…, and let all the people stone him’ (Lev. 24:14); secondly, by obtruding himself into divine matters: ‘He that is a searcher of majesty shall be overwhelmed by glory’ (Pr. 25:27).

703. - From all this he draws the conclusion, namely, that they were terrifying things, because not even the beasts were spared; hence he says, and so terrible was the sight. This indicates the difference between the New and Old Testaments, because the Old Testament was given in terror to terrify the hearts of Jews, who were prone to idolatry; but the New was given in love: ‘You have not received the spirit of slavery again in fear, but you have received the spirit of the adoption of sons, whereby we cry Abba: Father’ (Rom. 8:15). Hence Christ did not begin His preaching with fearful things, but promised the kingdom of heaven: ‘Do penance, for the kingdom of heaven is at hand’ (Mt. 3:2); ‘The law of clemency is on his tongue’ (Pr. 31:26).

704. - Then when he says, Moses said: I am frightened, and tremble, he deals with the lawgiver’s fear, namely Moses: ‘For the law was given by Moses’ (Jn. 1:17). Now if Moses himself in giving the Law was so frightened as to say, I am frightened inwardly and I tremble outwardly, and he was more perfect than the rest, this was a sign that the Law was terrifying even to the perfect: because it did not give grace but merely disclosed guilt. Hence, it was a heavy yoke of which Peter (Ac. 15:10) says: ‘which neither we nor our fathers were able to bear.’ But Christ’s law is a sweet yoke, because ‘the charity of God has been poured forth into our hearts by the Holy Spirit who has been given to us’ (Rom. 5:5). Hence, it should be noted that the words the Apostle uses here are not found in Exodus (20). Perhaps he took them from Exodus (4:10), where Moses was frightened at the sight of the burning bush and said: ‘I am not eloquent from yesterday or the day before’; after which he said, in deed at least, if not in word: I am frightened and tremble.’ Or perhaps the Apostle was using another version which we do not have. But it all shows that the Old Law was a law of fear.

705. - Then he mentions the conditions of the New Testament, saying: But you have come to Mount Zion, and to the city of the living God. Here he shows the things proposed to us in it; and three things are promised to us, namely, the hope of future glory, participation in the Church, and familiarity with God.

706. - In heavenly glory there are two things which will particularly gladden the just, namely, the enjoyment of the godhead and companionship with the saints. For no good is joyfully possessed without companions, as Boethius says: and in Ps. 132 (v. 1): ‘Behold how good and how pleasant it is for brethren to dwell together.’ But enjoyment consists in two things, namely, in the intellect’s vision and in the will’s delight. For, as Augustine says: ‘We enjoy the things we know, in which the delighted will rests.’ Because of the vision he says, You have come to mount Zion, for Zion signifies the loftiness of divine contemplation: ‘Look upon Zion, the city of our solemnity’ (Is. 33:20). The gladness and pleasure of the will is signified by the heavenly Jerusalem, and to the city of the living God: ‘Jerusalem, which is built as a city’ (Ps. 121:3); ‘Who has placed peace in your borders: and filled you with the fat of corn’ (Ps. 147:12, 14); ‘That Jerusalem which is above is free’ (Gal. 4:26). Hence, there will be nothing further to be desired: ‘Since I am become in his presence as one finding peace’ (S of S 8:10).

707. - But an additional joy will be the company of the saints, of whom he says, and to innumerable angels: ‘Their angels always see the face of my Father in heaven’ (Mt. 18:10). That there are thousands is clear from Dan (7:10): ‘Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him’; ‘Is there any numbering of his soldiers?’ (Jb. 25:3); ‘And the number of them was thousands of thousands’ (Rev. 5:11).

708. - And to the assembly of the firstborn, who are enrolled in heaven: these are the members of the Church, which is called the house of God (1 Tim. 3:15). The firstborn saints, who received the gifts of grace first and more abundantly, are the apostles, through whom it flows to others: ‘And not only it, but ourselves also, who have the firstfruits of the Spirit’ (Rom. 8:23); ‘Built upon the foundation of the apostles and prophets’ (Eph. 2:20). For just as in ancient times among the Romans, the senators, who were raised to great dignity and whom the first Pompilius inscribed on golden tablets, were called ‘Chosen Fathers,’ so the Apostle here, to indicate the dignity of the apostles, says that they are written in heaven. The book in which this is written is the knowledge God has within himself of those to be saved. Hence, just as that which is written does not soon slip from memory, so those who are written there by final justice will be saved infallibly. Hence, that book is called the book of life: ‘Rejoice and be glad, because your names are written in heaven’ (Lk. 10:20).

709. - Then when he says, and to a judge who is God of all, he shows how they have attained familiarity with God: first, with God the Father, because you are come to a judge Who is God of all, i.e., God the Father, from Whom judicial authority proceeds. For it is from the Father that the Son has power to judge: ‘This is not beseeming you who judge the whole earth’ (Gen. 8:25). But the statement in Jn (5:22) that the Father has given all judgement to the Son is understood as referring to His bodily presence, because the sole person of the Son will appear in the judgement. But this approach is by faith and charity. ‘Being justified, therefore, by faith, let us have peace with God, through our Lord Jesus Christ, by Whom also we have access through faith into this grace, wherein we stand’ (Rom. 5:1).

710. - Secondly, familiarity with the Holy Spirit when he says, and to the spirits of just men made perfect. According to a Gloss here, there are three versions, of which the best is in Greek: ‘And the Spirit of the just made perfect,’ i.e., you have come to the Holy Spirit Who makes the saints perfect in justice: ‘As I see, there is a spirit in men’ (Jb. 32:88); ‘Know you not that you are the temple of God, and the Spirit of God dwells in you?’ (1 Cor. 3:16). For all justice and perfection is from the Holy Spirit. Another version has: ‘And of the spirits of the just made perfect.’ Here the sense is: ‘You have come to God Who is indeed the judge of all, but is the inheritance of the spirits of the just made perfect’; ‘The Lord is my portion, says my soul’ (Lam 3:24). The third version has: ‘And the spirit of the just made perfect,’ i.e., that we might be with the spirits of the saints who are just and perfect. But the first is better and clearer.

711. - Thirdly, as to familiarity with the Son he says: and to Jesus, the mediator of a new covenant. As if to say: You have come to Christ, Who is the mediator of that new pact in which spiritual things are promised to us. But not so Moses; hence he says above (9:15): ‘For if the blood of goats and heifers, and the ashes of a heifer being sprinkled, sanctify such as are defiled to the cleansing of the flesh: how much more shall the blood of Christ?’ And the Apostle speaks according to the rite of the Old Law where, after the Law was given, the People were sprinkled with blood, which was a figure of Christ’s blood, by which the faithful were to be cleansed.

712. - Then he continues: that speaks more graciously [better] than the blood of Abel. For the shedding of Christ’s blood was prefigured in the shedding of the blood of all the just from the beginning of the world: ‘The lamb which was slain from the beginning of the world’ (Rev. 13:8), i.e., foreseen to be slain. Therefore, the shedding of Abel’s blood was a sign of that shedding. But Christ’s blood speaks better than Abel’s blood, which cries for vengeance, but Christ’s blood cried for pardon: ‘Father, forgive them’ (Lk. 23:34); ‘He prayed for transgressors’ (Is. 55:12); ‘This is the blood of the new covenant, which shall be shed for you unto the remission of sins’ (Mt. 26:28). Or speaking better, i.e., making to speak better, because the blood of Abel makes us say that Abel was a pure and just man; but the blood of Christ makes us say that Christ is true God making us just.

[AD 235] Hippolytus of Rome on Hebrews 12:29

Now he is of the appearance of fire. Moses also, he says, expresses himself thus: "The Lord thy God is a burning and consuming fire."

Source: Hippolytus Refutation of All Heresies Book VI

[AD 500] Desert Fathers on Hebrews 12:29

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

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 500] Desert Fathers on Hebrews 12:29

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

Source: The Desert Fathers, Sayings of the Early Christian Monks

[AD 1274] Thomas Aquinas on Hebrews 12:29

713. - After describing the condition of both testaments, the Apostle now argues from this description and does two things: first, he argues; secondly, he draws the conclusion (v. 28). In regard to the first he does two things: first, he prefaces his intention; secondly, he argues to his conclusion (v. 25b).

714. - He says, therefore: Thus we have said that the blood of Christ speaks more graciously than the blood of Abel. See to it, therefore, that you do not refuse, i.e., despise, him that is speaking, i.e., fulfill what he says. But the blood of Christ says two things to us: first, it speaks by reminding us of His favor, by which He remitted our sins. Therefore, one who sins again, despises the one speaking. Furthermore, He speaks by exhorting us to imitate Him: ‘Christ suffered for us, leaving you an example to follow in his footsteps’ (1 Pt 2:2). Therefore, one who does not take up His cross to follow, refuses the one speaking: ‘Today, if you hear his voice, harden not your hearts’ (Ps. 94:8); ‘This is my beloved Son in whom I am well pleased’ (Mt. 17:5).

715. - Then when he says, For if they escaped not, much more shall not we, he argues by comparing the speaking of the Old Testament to that of the New; and this in regard to two things: first, as to the manner of speaking; secondly, as to the efficacy of the speaking.

716. - The manner of speaking, because He spoke upon earth; but here He speaks from heaven. Hence, he says, If they, namely, the ancient fathers, refused him who warned them on earth, namely, Christ: ‘For I myself that spoke, behold I am here’ (Is. 52:6), namely, by angels or prophets: ‘God who a sundry times and in divers manners spoke in time past to the fathers by the prophets’ (Heb. 1:1); or him, i.e., the angel through whom the Law was given to Moses: ‘Ordained by angels’ (Gal. 3:19); ‘For if the word spoken by angels became steadfast’ (Heb. 2:2): ‘This is Moses who was in the church in the wilderness, with the angel who spoke to him on mount Sinai, and with our fathers’ (Ac. 7:38) did not escape the vengeance of the divine law: ‘The way to escape shall fail them’ (Jb. 11:20): ‘Every transgression and disobedience received a just recompense’ (Heb. 2:2).

717. - The conclusion follows by arguing from the lesser case: If those who refused the one speaking upon earth did not escape, much less shall we escape if we reject him who warns from heaven; because we shall not be able to escape. For the one who speaks to us in the New Testament is Christ already in heaven: ‘The Lord Jesus, after he spoke to them, was taken up into heaven’ (Mk 16:19); ‘From heaven he made you to hear his voice that he might teach you’ (Dt. 4:36). Therefore, the doctrine of the Old Testament is the doctrine of Christ speaking on earth for two reasons: because there under the figure of earthly things He spoke of heavenly things; furthermore, He promised earthly things there. But the doctrine of the New Testament is that of Christ speaking from heaven, because we turn earthly things into signs of heavenly things by a mystical interpretation. Likewise, heavenly things are promised in it: ‘For your reward is great in heaven’ (Mt. 5:12); ‘If I speak to you of earthly things and you do not believe; how will you believe, if I speak to you of heavenly things?’ (Jn. 3:12).

718. - Then he compares the two testaments in regard to the efficacy of the speaking. As to the efficacy of the Old Testament’s speaking he says, His voice then shook the earth, i.e., wrought many changes on earth, namely, by the signs in Egypt, by the division of the sea, by the earthquake in the desert: ‘The earth was moved: and the heavens dropped at the presence of the God of Sinai, at the presence of the God of Israel’ (Ps. 67:10). This signified that all that speaking moved their hearts by earthly promises.

719. - Then when he says, but now he has promised, he deals with the efficacy of the New Testament and proves it by the authority of a prophet, and then explains it.

720. - That authority is found in Hag (2:7) but not according to our version; for we have: ‘Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.’ But the Apostle says, Yet once more I will shake not only the earth but also the heaven. But the sense is the same. And it is clear that those words were uttered near the end of the time of the Old Testament, namely, after the return from captivity; at which time nothing remained of the Old Testament. Therefore, it is clear that what was promised was to be fulfilled in the New Testament, namely, the new heaven and the new earth: ‘Behold, I create new heavens and a new earth’ (Is. 65:17). This creation was shown to John in the spirit: ‘And I saw a new heaven and a new earth’ (Rev. 21:1). For in that new creation the heavens will be moved. But heaven can be taken in two senses: in one way for the ethereal heaven and that will be cleansed by the fire of the final conflagration, as has been stated above. In another way, the starry heaven, which will not be cleansed, but will be changed to a new state: for it will cease its motion and the clarity of its parts will be increased, because ‘The light of the moon will be as the light of the sun, and the light of the sun seven times brighter’ (Is. 30:26). He says, therefore, but now, i.e., through the New Testament, he promises, saying, Yet once more and I will shake not only the earth but also the heaven.

721. - Then when he says, This phrase, ‘Yet once more,’ indicates the removal of what is shaken, he explains the words of the prophecy; and he lays great stress on the phrase, Yet once more. For in saying, yet, he shows that they are moveable; but in saying, once more, he indicates that they are to be changed from the state of movability and corruptibility to a state of incorruption and immutability. For if they were to remain in a state of changeableness after that change, he would not have said, once more, but ‘again and again.’ This is against Origen who believed that the world will be renewed an infinitude of time and be recovered. He says, therefore: and in that he says, ‘Yet once more,’ he indicates the removal of what is shaken, to a state of immovableness. And as though someone were asking whether God can do this, he adds, as of what has been made. For all things made are subject to God’s power; hence, just as God made them from nothing, so He can change them as He wills. And this in order that what cannot be shaken may remain, i.e., that are immovable, i.e., that they remain immovable as to their essences, but changed as to certain accidental dispositions: ‘As a vesture you will change them, and they shall be changed’ (Ps. 101:28). This has been explained in chap. 1. From all this it is clear that although the things of the Old Testament were moved, it was not to a state of incorruption and immutability; but this is done only in the New, to signify that the promises of the Old Testament were changeable, but not those of the New.

722. - Then when he says, Therefore let us be grateful for receiving a kingdom that cannot be shaken, he reaches the main conclusion. For after commending in many ways the grace and benefits conferred and to be conferred upon us by Christ, his main desire is to induce us to serve Him. he concludes that inasmuch as immovable things are promised in the New Testament, we should serve Christ Who promised them, in fear and reverence. And that is the principal conclusion.

723. - Hence, he first recalls the favor granted, saying, therefore, inasmuch as God promises a heaven and an immovable earth, by which are signified the immovable and eternal good things to come, let us be grateful, i.e., give thanks: ‘Thanks be to God for his unspeakable gift’ (2 Cor. 9:15). And receive, because we receive, if not the reality, yet in the hope of the promise, a kingdom that cannot be shaken: ‘Your kingdom is a kingdom of all ages’ (Ps. 144:13); ‘Of his kingdom there will be no end’ (Lk. 1:33). Or by, receiving, is understood the gift of grace, which we receive in the present as a pledge of future glory. Therefore, he says: Therefore receiving a kingdom that cannot be shaken, i.e., of future glory, which is promised to us: ‘Fear not, little flock, because it has pleased your Father to give you a kingdom’ (Lk. 12:32). For what we hope for, we have, namely, the grace we have received as a beginning of glory. For if nature is not lacking in what is necessary, much less God. Therefore, He gives us the hope of that kingdom, and consequently, the grace, by which we may arrive at it: ‘We have access by faith into grace’ (Rom. 5:2); ‘The Lord will give grace and glory’ (Ps. 83:12).

724. - He continues thus: and so let us offer to God acceptable worship. Here he comes to the service as something required of us. For natural reason dictates that we are obligated to show reverence and honor to anyone from whom we receive many favors; therefore, much more to God, Who has given us the greatest things and has promised us an infinitude of them. Hence, he says that by that grace, namely, given and to be given to us, let us offer to God acceptable worship, with reverence and awe. For it is not enough merely to serve God, which can be done by outward action; we must also please Him by a right intention and by love: ‘He pleased God and was beloved’ (Wis. 4:10); ‘I will please the Lord in the land of the living’ (Ps. 114:9). But God is especially served by an inward service: ‘Let us serve him in holiness and justice’ (Lk. 1:74). Now by reason of creation God is called Lord, but by reason of regeneration, Father. But to a Lord fear is owed, and to a Father love and reverence: ‘The son honors the father, and the servant fears his lord. If I am your father, where is my honor; and if I am your Lord, where is my fear’ (Mal. 1:6). Therefore, the Lord should be served in fear and in reverence: ‘Serve the Lord in fear; and rejoice unto him with trembling’ (Ps. 2:11).

725. - That we should serve God in that manner he proves by the authority of Deuteronomy (4:24): For our God is a consuming fire. When God is said to be a fire, it does not mean that He is something corporeal, but it is because intelligible things are designated by sense-perceptible things, among which fire has greater nobility and clarity; and greater activity; and a higher natural place; and is more cleansing and more consuming. Therefore, God is especially called fire on account of His clarity, because He inhabits light inaccessible (1 Tim. 6:16), and because He is supremely active: ‘You have worked all our works in us’ (Is. 26:12), and He is in a loftier place: ‘The Lord is high above all nations; and his glory above the heavens’ (Ps. 112:4). Furthermore, he cleanses and as it were, consumes sins; hence, he says that he is a consuming fire: ‘He is like a refining fire’ (Mal. 3:2); and he continues: ‘And he shall purify the sons of Levi’; ‘making purgation of sins’ (Heb. 1:3). He also consumes sinners by punishing: ‘But a certain dread in expectation of judgement and the rage of a fire that shall consume the adversaries’ (Heb. 10:27). Therefore, because such things are promised to us: ‘And the light of Israel shall be as a fire, and the Holy One thereof as a flame’ (Is. 10:17); ‘A fire shall go before them and shall burn up enemies round about’ (Ps. 96:3), we should strive to serve and please God.