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1 Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus; 2 Who was faithful to him that appointed him, as also Moses was faithful in all his house. 3 For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. 4 For every house is builded by some man; but he that built all things is God. 5 And Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after; 6 But Christ as a son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end. 7 Wherefore (as the Holy Ghost saith, To day if ye will hear his voice, 8 Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: 9 When your fathers tempted me, proved me, and saw my works forty years. 10 Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. 11 So I sware in my wrath, They shall not enter into my rest.) 12 Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. 13 But exhort one another daily, while it is called To day; lest any of you be hardened through the deceitfulness of sin. 14 For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; 15 While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation. 16 For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses. 17 But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness? 18 And to whom sware he that they should not enter into his rest, but to them that believed not? 19 So we see that they could not enter in because of unbelief.
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[AD 379] Basil of Caesarea on Hebrews 3:1
According to the words of the wise Solomon in the Proverbs, he was created. “The Lord,” he says, “created me.” And he is called “the beginning of the evangelical way” which leads us to the kingdom of heaven, since he is not a creature in substance but was made the “way” in the divine dispensation. For “being made” and “being created” have the same meaning. In fact, as he was made a way, so also was he made a door, a shepherd, a messenger, a sheep, and, in turn, a high priest and apostle, different names given according to the different conceptions.

Source: LETTER 8
[AD 407] John Chrysostom on Hebrews 3:1-2
"Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed [or made] Him, as also Moses [was faithful] in all His house."

Being about to place Him before Moses in comparison, he led his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already beforehand casting down the seeds of the superiority. Therefore he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began from the flesh [from His Human nature], by assuming for a time the equality, and says, "as also Moses in all His house": nor does he at first show His superiority lest the hearer should start away, and straightway stop his ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses. "Who was faithful," he says, "to Him that made Him"— made [Him] what? "Apostle and High Priest." He is not speaking at all in this place of His Essence, nor of His Godhead; but so far concerning human dignities.

"As also Moses in all His house," that is, either among the people, or in the temple. But here he uses the expression "in His house," just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by "house" he means the people, he added, "whose house we are" [Hebrews 3:6]; that is, we are in His creation. Then [comes] the superiority.

Source: Homily 5 on Hebrews
[AD 428] Theodore of Mopsuestia on Hebrews 3:1
Because it is also the work of a high priest to enter God’s presence first and then to bring the others close to him, he [Paul] quite rightly calls him high priest, because he did this in fact. Blessed Paul calls him this because by the resurrection of the dead he ascended into heaven and sat down at the right hand of God, and by these events he gave us, too, closeness to God and participation in the good things.

Source: CATECHETICAL HOMILIES 15.16
[AD 428] Theodore of Mopsuestia on Hebrews 3:1
But once for all heavenly things were made accessible to humans, when one of us humans was assumed and, according to the law of human nature, died and was raised from the dead in a marvelous fashion and, because immortal and incorruptible by nature, ascended into heaven. And he became high priest for the rest of humankind and the pledge for their ascension into heaven.

Source: CATECHETICAL HOMILIES 12.4
[AD 458] Theodoret of Cyrus on Hebrews 3:1
After having in this fashion completed the comparison with the angels, he makes a parallel with the mighty Moses, greater than all the prophets, so that after showing the difference to be infinite, he may show at the same time the contrast between the covenants, the promises and of course the priests. Once again he mingles exhortation with the comparison lest he seem to be doing it on purpose rather than under pressure of a kind of necessity.

Source: INTERPRETATION OF HEBREWS 3
[AD 458] Theodoret of Cyrus on Hebrews 3:1
For if he were high priest as God, he would be so before the incarnation. As it is, that he became the apostle of our confession after the incarnation is taught us by the epistle to the Galatians: “But when the time had fully come, God sent forth his Son, born of a woman.”

Source: INTERPRETATION OF HEBREWS 3.1-2
[AD 99] Clement of Rome on Hebrews 3:2-5
The apostles received the gospel for us from the Lord Jesus Christ. Jesus, the Christ, was sent from God. Thus Christ is from God and the apostles from Christ. In both instances the orderly procedure depends on God’s will. And so the apostles, after receiving their orders and being fully convinced by the resurrection of our Lord Jesus Christ and assured by God’s Word, went out in the confidence of the Holy Spirit to preach the good news that God’s kingdom was about to come. They preached in country and city and appointed their first converts, after testing them by the Spirit, to be the bishops and deacons of future believers. Nor was this any novelty, for Scripture had mentioned bishops and deacons long before. For this is what Scripture says somewhere: “I will appoint their bishops in righteousness and their deacons in faith.” And is it any wonder that those Christians whom God had entrusted with such a duty should have appointed the officers mentioned? For the blessed Moses too, “who was a faithful servant in all God’s house,” recorded in the sacred books all the orders given to him, and the rest of the prophets followed in his train by testifying with him to his legislation. Now, when rivalry for the priesthood arose and the tribes started quarreling as to which of them should be honored with this glorious privilege, Moses asked the twelve tribal chiefs to bring him rods, on each of which was written the name of one of the tribes. These he took and bound, sealing them with the rings of the tribal leaders; and he put them in the tent of the testimony on God’s table. Then he shut the tent and put seals on the keys, just as he had on the rods. And he told them, “Brothers, the tribe whose rod puts forth buds is the one God has chosen for the priesthood and for his ministry.” Early the next morning he called all Israel together, six hundred thousand strong, and showed the seals to the tribal chiefs and opened the tent of testimony and brought out the rods. And it was discovered that Aaron’s rod had not only budded but was actually bearing fruit. What do you think, dear friends? Did not Moses know in advance that this was going to happen? Why, certainly. But he acted the way he did in order to forestall anarchy in Israel and so that the name of the true and only God might be glorified. To him be the glory forever and ever. Amen.
Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the title of bishop. It was for this reason and because they had been given an accurate knowledge of the future that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry. In the light of this, we view it as a breach of justice to remove from their ministry those who were appointed either by them (i.e., the apostles) or later on and with the whole church’s consent, by others of the proper standing, and who, long enjoying everybody’s approval, have ministered to Christ’s flock faultlessly, humbly, quietly and unassumingly. For we shall be guilty of no slight sin if we eject from the episcopate men who have offered the sacrifices with innocence and holiness.

Source: 1 CLEMENT 42-44
[AD 165] Justin Martyr on Hebrews 3:2-5
The Word of God … is also called “angel” and “apostle” for as angel he announces what it is necessary to know, and as apostle he is sent forth to testify to what is announced. As our Lord himself said, “He that hears me hears him that sent me.” This can be made clear from the writings of Moses, in which this is to be found: “And the angel of the Lord spoke to Moses in a flame of fire out of the bush and said, ‘I am he who is, God of Abraham, God of Isaac, God of Jacob, the God of your fathers; go down to Egypt and bring out my people.’ ” … But these words were uttered to demonstrate that Jesus Christ is the Son of God, an apostle, who was first the Word and appeared, now in the form of fire, now in the image of the bodiless creatures.… The Jews, continuing to think that the Father of the universe had spoken to Moses when it was the Son of God, who is called both angel and apostle, who spoke to him, were rightly censured both by the prophetic Spirit and by Christ himself, since they knew neither the Father nor the Son.… What was said out of the bush to Moses, “I am he who is the God of Abraham and the God of Isaac and the God of Jacob and the God of your fathers,” was an indication that they, though dead, still existed and were Christ’s own people. For they were the first of all people to devote themselves to seeking after God, Abraham being the father of Isaac, and Isaac of Jacob, as Moses also recorded.

Source: The First Apology 63
[AD 407] John Chrysostom on Hebrews 3:2-5
Being about to place him before Moses in comparison, Paul led his discourse to the law of the high priesthood; for they all had a high esteem for Moses.… Therefore he begins from the flesh and goes up to the Godhead, where there was no longer any comparison. He began from the flesh, from his human nature, by assuming for a time the equality, and says, “as Moses also was faithful in all God’s house.” Nor does he at first show his superiority, lest the hearers should start away and straightway stop their ears. For although they were believers, yet nevertheless they still had strong feeling of conscience as to Moses.

Source: ON THE EPISTLE TO THE HEBREWS 5.4
[AD 458] Theodoret of Cyrus on Hebrews 3:2-5
As great as is the difference between creature and creator, he is saying, so great is the difference between Moses and Christ.

Source: INTERPRETATION OF HEBREWS 3
[AD 893] Photios I of Constantinople on Hebrews 3:2-5
“One who has been worthy of much more glory.” He discussed in what ways Moses is equal to Christ, now he talks about Christ’s superiority. “Of much more.” Who is that? Christ, who is the Word incarnate. “More glory than Moses, just as the builder of a house has more honor than the house itself.” Now he talks about the highest superiority of God over human beings. He says Moses was a faithful ruler over the whole household, that is, over the whole people, yet Moses himself was one of them. Therefore, the humanity of Christ is worthy of so much more honor than the honor of Moses, as the creator is superior to the creation, “just as the builder of a house has more honor than the house itself.” By “house” he means the people who were with Moses, yet Moses was one of them while Christ was the one who created the house.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 3.3
[AD 407] John Chrysostom on Hebrews 3:3-4
"For this man was counted worthy of more glory than Moses," (Again [he is speaking] of the Flesh), "inasmuch as he who has built [the house] has more honor than the house"; [Moses] himself also (he means) was of the house. (Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it.) If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one's house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him [is] God. Moses he means. And see how he covertly shows the superiority. "Faithful," he says, "in all His house," being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say "the artificer has more honor than his works," but "he that has built the house, than the house." [Hebrews 3:4] "But He that built all things is God." You see that he is speaking not about the temple but about the whole people.

Source: Homily 5 on Hebrews
[AD 202] Irenaeus on Hebrews 3:5
But he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as "Moses, the faithful minister and servant of God"
[AD 407] John Chrysostom on Hebrews 3:5
"And Moses verily [was] faithful in all His house, as a servant, for a testimony of those things which were to be spoken." See also another point of superiority, that [which is derived] from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. [Hebrews 3:6] "But Christ as a Son over His own house." Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father's property as a master, but the other as a servant.

"Whose" [i.e.] God's "house are we, if we hold fast the confidence and the rejoicing of the hope firm unto the end." Here again he encourages them to press forward nobly, and not to fall: for we shall be the "house" of God (he says), as Moses was, "if we hold fist our confidence and our rejoicing firm unto the end." He however (he would say) that is distressed in his trials, and who falls, does not glory: he that is ashamed, he that hides himself, has no confidence, he that is perplexed does not glory.

And then he also commends them, saying, "if we hold fast the confidence and the rejoicing of the hope firm unto the end," implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm "in full assurance of faith," without being shaken by their trials.

5. And be not astonished, that the [words] "Himself being tempted" [Hebrews 2:18] are spoken more after the manner of men. For if the Scripture says of the Father, who was not made flesh, "The Lord looked down from heaven, and beheld all the sons of men" [Psalm 14:2], that is, accurately acquainted Himself with all things; and again, "I will go down, and see whether they do altogether according to the cry of them" [Genesis 18:21]; and again, "God cannot endure the evil ways of men" [Genesis 6:5?], the divine Scripture shows forth the greatness of His wrath: much more, who even suffered in the flesh, these things are said of Christ. For since many men consider experience the most reliable means of knowledge, he wishes to show that He that has suffered knows what human nature suffers.

"Whence holy brethren" (he says "whence" instead of "for this cause"), "partakers of an heavenly calling" — (seek nothing here, if you have been called yonder — yonder is the reward, yonder the recompense. What then?) "Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses [was faithful] in all His house." (What is "who was faithful to Him that appointed Him?" it is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, "as also Moses in all His house") that is, know who your High Priest is, and what He is, and you will need no other consolation nor encouragement. Now he calls Him "Apostle," on account of His having been "sent," and "high priest of our profession," that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds.

"For a testimony of those things which shall be spoken." What do you mean? Does God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, "Hear, O heaven, and give ear, O earth, for the Lord has spoken" [Isaiah 1:2] — and "Hear ye ravines, foundations of the earth, for the Lord has a controversy with His people" [Micah 6:2]), much more men; that is, that they may be witnesses, when themselves [the Jews] shameless.

Source: Homily 5 on Hebrews
[AD 373] Ephrem the Syrian on Hebrews 3:6
But since he said, “as Moses,” do not think that he is as Moses; “the glory of this” high priest “is greater than that of Moses inasmuch as the maker of a house has greater honor than the house.” Similarly the honor of the Lord and the Son is greater than that of the servant Moses. “Every house was built by someone,” but “he who created Moses” and “built all things is God. And Moses was certainly faithful,” but as an assistant, “as a servant was faithful to testify to the things that were to be spoken later.” In truth Christ is not a faithful servant like Moses, but “as a son” he was faithful, and not over the shrine of the temple but over the souls of people. In fact, “we are his house if we stand firm in his confidence” and are not brought into disorder while “in the glory of his hope.” But if we transgress, we cause his suffering.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 407] John Chrysostom on Hebrews 3:6
"But Christ as a Son." The one takes care of the property of others, but this One of His own. "And the rejoicing of the hope." Well said he "of the hope." For since the good things were all in hope, and yet we ought so "to hold it fast," as even now to glory as for things which had already come to pass: for this cause he says, "the rejoicing of the hope."

And adds, "let us hold it firm unto the end." [Romans 8:24] For "by hope we are saved"; if therefore "we are saved by hope," and "are waiting with patience" [Romans 8:25], let us not be grieved at present things, nor seek now those that have been promised afterwards; "For" (he says) "hope which is seen is not hope." For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint [preparing us for our contests] and stir up our mind. For this cause then all these things were done.

6. Let us not then be troubled, let no man be troubled, when he sees the wicked prospering. The recompense is not here, either of wickedness or of virtue; and if in any instance there be either of wickedness or of virtue, yet is it not according to desert, but merely as it were a taste of the judgment, that they who believe not the resurrection may yet even by things that happen here be brought to their senses. When then we see a wicked man rich, let us not be cast down; when we see a good man suffering, let us not be troubled. For yonder are the crowns, yonder the punishments.

Yea and in another point of view, it is not possible either that a bad man should be altogether bad, but he may have some good things also: nor again that a good man should be altogether good, but he may also have some sins. When therefore the wicked man prospers, it is for evil on his own head, that having here received the reward of those few good things, he may hereafter be utterly punished yonder; for this cause does he receive his recompense in this life. And happy is he most of all who is punished here, that having put away all his sins, he may depart approved, and pure, and without having to be called to account. And this Paul teaches us when he says, "For this cause many [are] weak and sickly among you, and many sleep." [1 Corinthians 11:30] And again, "I have delivered such an one to Satan." [1 Corinthians 5:5] And the prophet says, "for she has received of the Lord's hand her sins double" [Isaiah 40:2]; and again David, "Behold mine enemies that they are multiplied above the hairs of my head and [with] an unjust hatred have they hated me": "and forgive Thou all my sins." [Psalm 25:19] And again another: "O Lord, our God, give peace unto us; for You have rendered all things to us again." [Isaiah 26:12]

These however are [the words] of one showing that good men receive here the punishments of their sins. But where are the wicked [mentioned] who receive their good things here, and there are utterly punished? Hear Abraham saying to the rich man, "You received good things," and "Lazarus evil things." [Luke 16:25] What good things? For in this place by saying "you receive," and not thou "had taken, " he shows that it was according to what was due to him that each was treated, and that the one was in prosperity, and the other in adversity. And he says, "Therefore he is comforted" here (for you see him pure from sins) "and you are tormented." Let us not then be perplexed when we see sinners well off here; but when we ourselves are afflicted, let us rejoice. For this very thing is paying off the penalty of sins.

7. Let us not then seek relaxation: for Christ promised tribulation to His disciples and Paul says, "All Who will live godly in Christ Jesus, shall suffer persecution." [2 Timothy 3:12] No noble-spirited wrestler, when in the lists, seeks for baths, and a table full of food and wine. This is not for a wrestler, but for a sluggard. For the wrestler contends with dust, with oil, with the heat of the sun's ray, with much sweat, with pressure and constraint. This is the time for contest and for fighting, therefore also for being wounded, and for being bloody and in pain. Hear what the blessed Paul says, "So fight I, not as one that beats the air." [1 Corinthians 9:26] Let us consider that our whole life is in combats, and then we shall never seek rest, we shall never feel it strange when we are afflicted: no more than a boxer feels it strange, when he combats. There is another season for repose. By tribulation we must be made perfect.

And even if there be no persecution, nor tribulation, yet there are other afflictions which befall us every day. And if we do not bear these, we should scarcely endure those. "There has no temptation taken you," it is said, "but such as is common to man." [1 Corinthians 10:13] Let us then pray indeed to God that we may not come into temptation; but if we come into it, let us bear it nobly. For that indeed is the part of prudent men, not to throw themselves upon dangers; but this of noble men and true philosophers. Let us not then lightly cast ourselves upon [dangers], for that is rashness; nor yet, if led into them, and called by circumstances let us give in, for that is cowardice. But if indeed the Gospel call us, let us not refuse; but in a simple case, when there is no reason, nor need, nor necessity which calls us in the fear of God, let us not rush in. For this is mere display, and useless ambition. But should any of those things which are injurious to religion occur, then though it be necessary to endure ten thousand deaths, let us refuse nothing. Challenge not trials, when you find the things that concern godliness prosper as you desire. Why draw down needless dangers which bring no gain?

These things I say, because I wish you to observe the laws of Christ who commands us to "pray that we enter not into temptation" [Matthew 26:41], and commands us to "take up the cross and follow" Him. [Matthew 16:24] For these things are not contradictory, nay they are rather exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in your armor, sober, watchful, ever looking for the enemy: do not however breed wars, for this is not [the act] of a soldier but of a mover of sedition. But if on the other hand the trumpet of godliness call you, go forth immediately, and make no account of your life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up your trophy. If however godliness be in nowise harmed, and no one lay waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not be officious.

The life of the Christian must be full of blood-sheddings; I say not in shedding that of others, but in readiness to shed one's own. Let us then pour out our own blood, when it is for Christ's sake, with as great readiness as one would pour out water (for the blood which flows about the body is water), and let us put off our flesh with as much good temper, as one even would a garment. And this shall we do, if we be not bound to riches, if not to houses, if not to affections, if we be detached from all things. For if they who live this life of [earthly] soldiers bid farewell to all things, and wherever war calls them there present themselves, and make journeys, and endure all things with ready mind; much more ought we, the soldiers of Christ, so to have prepared ourselves, and to set ourselves firm against the war of the passions.

8. There is no persecution now, and God grant there may never be: but there is another war, that of the desire of money, of envy, of the passions. Paul, describing this war, says, "We wrestle not against flesh and blood." [Ephesians 6:12] This war is ever at hand. Therefore he wishes us to stand ever armed. Because he wishes us to stand ever armed, he says, "Stand, having girded yourselves about." [Ephesians 6:14] Which itself also belongs to the time present, and expresses that we ought ever to be armed. For great is the war through the tongue, great that through the eyes; this then we must keep down — great [too] is that of the lusts.

Therefore he begins at that point to arm the soldier of Christ: for "stand," says he, "having your loins girt about," and he added "with truth." [Ephesians 6:14] Why "with truth"? Because lust is a mockery and a lie: wherefore the prophet says, "My loins are filled with mockings." [Psalm 38:7] The thing is not pleasure, but a shadow of pleasure. "Having your loins," he says, "girt about with truth"; that is, with true pleasure, with temperance, with orderly behavior. For this cause he gives this advice, knowing the unreasonableness of sin, and wishing that all our members should be hedged round; for "unjust anger" it is said, "shall not be guiltless." [Sirach 1:22]

Moreover he wishes us to have around us a breastplate and a buckler. For desire is a wild beast which easily springs forth, and we shall have need of walls and fences innumerable, to overcome, and to restrain it. And for this cause God has built this part [of our body] especially with bones, as with a kind of stones, placing around it a support, so that [desire] might not at any time, having broken or cut through, easily injure the whole man. For it is a fire (it is said) and a great tempest, and no other part of the body could endure this violence. And the sons of the physicians too say that for this cause the lungs have been spread under the heart, so that the heart being itself [put] into something soft and tender, by beating as it were into a sort of sponge, may continually be rested, and not [by striking] against the resisting and hard sternum, receive hurt through the violence of its beatings. We have need therefore of a strong breastplate, so as to keep this wild beast always quiet.

We have need also of an helmet; for since the reasoning faculty is there, and from this it is possible for us either to be saved, when what is right is done, or it is possible for us to be ruined — therefore he says, "the helmet of salvation." [Ephesians 6:17] For the brain is indeed by nature tender, and therefore is covered above with the skull, as with a kind of shell. And it is to us the cause of all things both good and evil, knowing what is fitting, or what is not so. Yea and our feet too and our hands need armor, not these hands, nor these feet, but as before those of the soul— the former by being employed about what is right, the latter, that they may walk where they ought. Thus then let us thoroughly arm ourselves, and we shall be able to overcome our enemies, and to wreathe ourselves with the crown 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 5 on Hebrews
[AD 1274] Thomas Aquinas on Hebrews 3:6
155. - As was said above, the Old Law derived its authority from three sources, namely, from angels, from Moses, and from Aaron, the high priest. But the Apostle preferred Christ, the Author of the New Testament, to the angels through whom the Law was given. Here he intends to prefer Him to Moses, who was the promulgator and, as it were, the lawgiver of the Old Testament. In regard to this he does two things: first, he prefers Christ to Moses; secondly, he concludes from this that Christ is most deserving of obedience (v. 7). In regard to the first he does two things: first, he mentions Christ’s dignity; secondly, he shows what is common to Christ and Moses (v. 3). In regard to the first he does two things: First, he describes the condition of those to whom he speaks; secondly, of the one of whom he speaks (v. 3b).

156. - He describes those to whom he speaks, first, from their charity; hence, he says, brethren, as if to say: Because you are brothers of Christ and of one another: ‘All you are brothers’ (Mt. 23:8); ‘He is not ashamed to call them brethren’ (above 2:11). But charity causes this brotherhood: ‘Behold how good and how pleasant it is for brethren to dwell together in unity’ (Ps. 132:1). Secondly, he describes them from their sanctity when he says, holy; and this because they receive the sacraments by which we are made holy: ‘But you are washed, but you are sanctified’ (1 Cor. 6:11). Thirdly, he describes them from their vocation when he says, who share in a heavenly call. Now this call can be understood to be heavenly in two ways: by reason of its end or by reason of its source. By reason of the end, because they are not called to an earthly reward as in the Old Testament, but to a heavenly kingdom: ‘He has called you to his kingdom and glory’ (1 Th. 2:12); ‘Who called us from darkness into his marvelous light’ (1 Pt. 2:9). By reason of its source, because it is not due to our merits but to grace: ‘He called us by his grace’ (Gal. 1:15); ‘Who has raised up the just one from the east, has called him to follow him’ (Is. 41:2). But he says, who share in, because not only the Jews have been called to the faith and the New Testament, but also the Gentiles: ‘who has made us worthy to be partakers of the lot of the saints in light’ (Col. 1:12). Therefore, because you have charity and are saints and called to heavenly things, you should gladly hear one speak of Him through Whom those things come to you.

157. - Then he describes Him of Whom he speaks when he says, consider Jesus, the apostle and high priest of our confession: ‘Look on Jesus, the author and finisher of faith’ (Heb. 12:2). For the Apostle prefers Christ to Moses and Aaron and, therefore, ascribes to Him the dignity of both: of Moses, because He was sent by God: ‘He sent Moses, his servant’ (Ps. 104:26); of Aaron, because he was a high priest: ‘Take unto you also Aaron, your brother with his sons from among the children of Israel, that they may minister to me in the priest’s office’ (Ex. 28:1). But Christ was sent in a more excellent manner than Moses: ‘I beseech the Lord, send whom you will send’ (Ex. 4:13). As if to say: You will send one more worthy. He will be a high priest and a prophet: ‘You are a priest forever according to the order of Melchizedech’ (Ps. 104:4). No need to consider that apostle, i.e., Moses, and the high priest Aaron; but consider the apostle and high priest of our confession, i.e., Him Whom we confess. For it is necessary to salvation to confess Him: ‘With the heart we believe unto justice; but with the mouth, confession is made unto salvation’ (Rom. 10:10). Or of confession, i.e., of the spiritual sacrifice. For every priest is ordained to offer sacrifice. But there are two kinds of sacrifice, namely, the corporal or temporal, for which Aaron was appointed; the other is spiritual, which consists in the confession of faith: ‘A sacrifice of praise will honor me’ (Ps. 49:25). For this sacrifice Christ was appointed: ‘I desire not holocausts of rams and fat of fatlings and blood of calves and lambs and buck goats’ (Is. 1:11). Then he continues: ‘Offer sacrifice no more in vain.’

158. - Then (v. 2) he compares Christ to Moses; first, he mentions that in which they agree; secondly, that in which Christ excels Moses (v. 3).

159. - What is common to Christ and Moses is fidelity to God; hence he says, He was faithful to him who appointed him. Here it should be noted that everything said here of Moses is based on the statement found in Num. (12:7), where the Lord shows the excellence of Moses, after Aaron and Miriam spoke against him. We find these words, which the Apostle cites here: ‘If there be among you a prophet of the Lord, I will appear to him in a vision or I will speak to him in a dream. But it is not so with my servant Moses, who is most faithful in all my house’ (Num. 12:7). Here we find Moses commended more highly than in any other place in the Bible. Therefore, the Apostle accepts this as the highest commendation of Moses. But this can apply to Christ and to Moses: that it is true of Moses is clear from history. But it is true of Christ, because as man He is faithful to Him Who appointed Him, namely, to God the Father, Who made him an apostle and high priest, not, of course, according to His divine nature, because in that way He was not made or created, but begotten; but according to the human: ‘Who was made of the seed of David according to the flesh’ (Rom. 1:3). But He was faithful to God the Father, first, by not attributing to Himself what He had, but to the Father: ‘My doctrine is not mine’ (Jn. 6:16). Secondly, He sought the Father’s glory and not His own: ‘He that seeks the glory of him that sent him, he is true, and there is no injustice in him’ (Jn. 7:18). Thirdly, because He obeyed the Father perfectly: ‘He was made obedient unto death’ (Phil. 2:8). Therefore, Christ is faithful to Him Who made Him, as Moses was, and this is God’s house—this house being the totality of the faithful: ‘Holiness becomes your house, O Lord, unto length of days’ (Ps. 93:5). Or, in all of God’s house, i.e., in the whole world and not only in Judea, as Moses: ‘I have given you to be the light of the Gentiles, that you may be my salvation even to the farthest part of the earth’ (Is. 49:6).

160. - Then (v. 3) he prefers Christ to Moses in two respects; first, as to power; secondly, as to condition (v. 3b). But in commending Christ, he commends Him as having honor in all His house, as Moses had: Yet Christ excels him: first, he gives the reason; secondly, he explains it (v. 4).

161. - But the Apostle’s reason is that more glory is due Him Who built the house, than to him that dwells in it. But Christ built the house: ‘You have made the morning light and the sun’ (Ps. 73:16); ‘Wisdom has built herself a house’, i.e., the Church (Pr. 9:1). For Christ by Whom grace and truth came, built the Church, as legislator; but Moses, as promulgator of the Law: therefore, it is only as promulgator that glory is due Moses. Hence, his face became bright: ‘So that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance’ (2 Cor. 3:7). Therefore, the sequence of thought is this: You say that Christ is faithful as Moses was. Why then overlook Him? Certainly this man was counted worthy of greater glory than Moses, by so much as he that has built the house has greater honor than the house. As if to say: Even though Moses deserves mention, Christ is more honorable, because He is the builder of the house and the chief lawgiver: ‘Behold, God is high in his strength, and none is like him among the lawgivers’ (Jb. 36:22). Therefore, if Moses is deserving of glory, Christ is more deserving: ‘For is the ministration of condemnation be in glory, much more the ministration of justice abounds in glory’ (2 Cor. 3:9).

162. - Then he proves the minor premise of his reason when he says: For every house is built by some man. But the minor is that Christ built that house. He proves this, first, because every house needs a builder; secondly, because the house of which he speaks was built by Christ, the builder of all things is God.

163. - First, therefore, he proves that this house, as any other, needs a builder, because its various parts are put together by someone. This is obvious in a structure in which the wood and stones, of which it is composed, are united by someone. But the assembly of the faithful, which is the Church and the house of God, is composed of various elements, namely, Jews and Gentiles, slaves and free. Therefore, the church, as any other house, is put together by someone. He gives only the conclusion of this syllogism, supposing the truth of the premises as evident: ‘Be you also as living stones built up, a spiritual house, a holy priesthood’ (1 Pt. 2:5); ‘Built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone’ (Eph. 2:20).

164. - Then (v. 4b) he proves that Christ is the builder of that house, for He is God, the builder of all things. And if this is understood of the whole world, it is plain: ‘He spoke and they were made; he commanded and they were created’ (Ps. 32:9) But there is another spiritual creation, which is made by the Spirit: ‘Send forth your spirit, and they shall be created, and you shall renew the face of the earth’ (Ps. 104:30). This is brought about by God through Christ: ‘Of his own will has he begotten us by the word of truth, that we might be some beginning of his creature’ (Jas. 1:18); ‘We are his workmanship, created in Christ Jesus in good works’ (Eph. 2:10). Therefore, God created that house, namely, the Church, from nothing, namely, from the state of sin to the state of grace. Therefore, Christ, by Whom He made all things, ‘by whom also he made the world’ (Heb. 1:2), is more excellent (since He has the power to make) than Moses, who was only the announcer.

165. - Then (v. 5) he prefers Christ to Moses in regard to their state. In regard to this he does two things: first, he states his reason; secondly, he explains it (v. 6b).

166. - His reasoning is this: It is obvious that the master is of more value in his own house than a servant in the master’s house. But Moses was faithful as a servant in the house of his master, but Christ as the master in His own house, therefore, etc. Here it should be noted how carefully the Apostle notes the words written of Moses, in which things are said of him: for he is called a servant and he is called faithful, not in his own house, but in the house of our Lord. And in regard to those two things he prefers Christ to Moses: first, he shows what is true of Moses; secondly, of Christ (v. 6).

167. - He says, therefore, that Moses was faithful as a servant, i.e., as a faithful dispenser: ‘Well done, good and faithful servant: because you have been faithful over a few things, I will place you over many things’ (Mt. 25:21). But Christ is a servant in a sense, namely, according to the flesh: ‘Taking the form of a servant’ (Phil. 2:7). But Moses was God’s servant in proposing God’s words to the children of Israel. From this it is clear that because he was a faithful servant, the things he said were ordained to another, namely, to Christ: to testify to the things which were to be spoken later: ‘If you did believe Moses, you would perhaps believe me also; for he wrote of me’ (Jn. 5:46). Therefore, because he was a servant, he was not in his own house but in another’s house, and because of the things he said were a testimony of those thing which were to be said of Christ, Moses was in respects lower than Christ.

168. - Then (v. 6), But Christ was faithful over God’s house as a son, he shows what belongs to Christ, namely, that Christ is not as a servant but as a Son in His Father’s house and, consequently, in His own, because He is the natural heir: ‘Whom he has appointed heir of all things, by Whom also he made the world’ (Heb. 1:2). For the Church is Christ’s house: ‘A wise woman builds her house’ (Pr. 14:1); ‘The Lord has said to me: You are my son, this day have I begotten you’ (Ps. 2:7); ‘My beloved son in whom I am well pleased’ (Mt. 3:17). Therefore, He is not a servant but a Son, and in His own house, whereas Moses is a servant in another’s house: ‘The son abides forever’ (Jn. 8:55).

169. - Then when he says, We are his house, he shows what that house is; for that house is the faithful, who are the house of Christ, because they believe in Christ: ‘In the house of God which is the Church’ (1 Tim. 3:15) and also because Christ dwells in them: ‘That Christ may dwell by faith in your hearts’ (Eph. 3:17). Therefore, this house is we, the faithful. But in order that we be the house of God four things are required, which are necessary in a house and are not in a tent: first, that our hope and faith be firm and permanent; but a tent, even though it be form, can be quickly moved and signifies those who believe for a while, but in time of temptation fall away. But they are the house who retain the word of God. Therefore, he says, if we hold fast our confidence. For it has been stated above that confidence is hope with firm expectation and without fear: ‘And such confidence we have thorough Christ towards God’ (2 Cor. 3:4). Secondly, that it be properly ordained; therefore, he says, and pride in our hope, i.e., ordained to the glory of God, so that scorning all else, we may take pride in the hope of glory: ‘Let him who glories, glory in knowing and having known me’ (Jer. 9:14). Thirdly, that it be preserving; hence, he says, unto the end: ‘He that perseveres to the end, he shall be saved’ (Mt. 10:22). Fourthly, that it be firm and not dislodged by any adversity; hence, he says, hold fast: ‘Who have fled for refuge to hold fast the hope set before us, which we have as an anchor of the soul, sure and firm’ (Heb. 6:18).
[AD 407] John Chrysostom on Hebrews 3:7-11
"Wherefore, as the Holy Ghost says, Today if you will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart, and they have not known My ways. So I swore in My wrath they shall not enter into My rest."

1. Paul, having treated of hope, and having said that "We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end" [Hebrews 3:6]; next shows that we ought to look forward with firmness, and he proves this from the Scriptures. But be attentive, because he has expressed this in a manner somewhat difficult and not readily to be comprehended. And therefore we must first make our own statements, and after we have briefly explained the whole argument, then make clear the words of the Epistle. For you will no longer need us, if you have understood the scope of the Apostle.

His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet; and what says he? "Wherefore as the Holy Ghost says, Today if you will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness: when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, they do always err in their heart, and they have not known My ways. So I swore in My wrath, they shall not enter into My rest."

He says that there are "three" rests: one, that of the Sabbath, in which God rested from His works; the second, that of Palestine, into which when the Jews had entered they would be at rest from their hardships and labors; the third, that which is Rest indeed, the kingdom of Heaven; which those who obtain, do indeed rest from their labors and troubles. Of these three then he makes mention here.

And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, "They shall not enter into My rest." It remains therefore that it is this third.

2. But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea [cf.Acts 7:36], and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies' spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; [when they ought, I say, to have remembered this,] and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, "for God has brought us out there" (it is said) "to slay us, with our children and wives." [cf. ] God therefore being angry that they had so quickly cast off the memory of what had been done, swore that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, "Today, if you will hear His voice, harden not your hearts," that you may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently [said this] as of some [future] rest. For if they had received their Rest (he says) why does He again say to them, "Today if you will hear His voice harden not your hearts," as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type?

3. Next having set down the whole testimony (and this is, "Today if you will hear His voice, harden not your hearts, as in the provocation in the day of temptation in the wilderness, when your fathers tempted Me, proved Me, and saw My works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart, and they have not known My ways. So I swore in My wrath, they shall not enter into My rest"), he then adds:

Source: Homily 6 on Hebrews
[AD 407] John Chrysostom on Hebrews 3:7-13
From hardness comes unbelief. As in bodies the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the Word of God. For it is probable that some even disbelieved those things which had already been done; hence he says, “Take heed.” … Because the argument from the future is not so persuasive as from the past, he reminds them of the history in which they had lacked faith. For if your fathers, he says, because they did not hope as they ought to have hoped, suffered these things, much more will you. To them also is this word addressed, for “today,” he says, is “ever,” so long as the world lasts. Therefore, “exhort one another daily, as long as it is called ‘today.’ ” That is, edify one another, raise yourselves up, lest the same things should befall you. “Lest any one of you be hardened by the deceitfulness of sin.” Do you see that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, “when it is come into a depth of evils, becomes contemptuous” and, having become contemptuous, it endures not even to believe, in order thereby to free itself from fear.

Source: ON THE EPISTLE TO THE HEBREWS 6.3-4
[AD 428] Theodore of Mopsuestia on Hebrews 3:7-13
This word comes to ones who have already come to faith, as I understand it. So that it is fitting for you to praise the same things so that you might remain in the same opinions once and for all. This then Paul says, because those who believe and who have received the Spirit “share” in the substance of Christ, since they have received some physical fellowship with him. Then finally it remains to guard thoroughly this beginning with an uncontaminated mind.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 3.12-14
[AD 604] Gregory the Dialogist on Hebrews 3:7
They have not known my ways: as I sware in my wrath, that they should not enter into my rest."
[AD 893] Photios I of Constantinople on Hebrews 3:7-13
Many have evil, unbelieving hearts. To have an evil, unbelieving heart means to have no faith. Evil is the love of property, wantonness, alcohol, and the like.… Beware that your heart may not become evil and unbelieving; unbelief, he says, is separation from the living God.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 3.12
[AD 1274] Thomas Aquinas on Hebrews 3:11
170. - Having proved that Christ is greater than Moses, the Apostle now concludes that Christ is more deserving of our obedience. He does this by the authority of David the prophet in Psalm 94. He does three things: first, he proposes the authority which contains an exhortation; secondly, he explains it (v. 12); thirdly, he argues from the authority and the explanation (chap. 4). In regard to the first he does three things: first, he hints at the authority of the following words; secondly, he makes the exhortation which is the authority (v. 7b); thirdly, he presents a similitude (v. 8b).

171. - The authority of the words consists in the fact that they were not uttered by human lips, but by the Holy Spirit; hence, he says, Wherefore, as the Holy Spirit says. As if to say: Christ has more grace than Moses. Therefore, if we hearken to Moses, we ought not harden our hearts against hearing Christ. But he cites the words of the Old Testament for the New, lest anyone suppose that they refer only to the Old Testament; for they should be referred also to the New and to another time. They are the words of the Holy Spirit, because, as it says in 2 Pt. (1:21): ‘Prophecy came not by the will of man at any time, but the holy men of God spoke, inspired by the Holy Spirit.’ For David himself says of himself: ‘The spirit of the Lord spoke through me’ (2 Sam. 23: 2). Therefore, in this he shows that the authority is true, because it is from the Holy Spirit—against the Manicheans.

172. - Then (v. 7b) he gives the admonition in which he does three things: first, he describes the time; secondly, he mentions the benefit (v. 7b) thirdly, the admonition (v. 8).

173. - The time is today, i.e., day time. For the time of the Old Law was called night, because it was a time of shadows: ‘For the law, having a shadow of the good things to come’ (below 10:1). But the time of the New Testament, because it repels the shadow of the night of the Law, is called day: ‘The night is passed, the day is at hand’ (Rom. 13:12). That time is called day, because it witnessed the rising of the sun of justice: ‘But unto you that fear my name, the Sun of justice shall arise’ (Mal 4:2). This day is not succeeded by night, but by a clearer day, namely, when we shall see the Sun of justice with His face revealed, when we shall see Him by His essence.

174. - And in this day a benefit will be given to us. For he continues, when you hear his voice, because we hear His voice, which was not true of the Old Testament, in which the words of the prophets were heard: ‘In times past God spoke to the Son’ (Heb. 1:1); ‘Therefore, my people shall know my name in that day, because it was I myself that spoke, behold, I am here’ (Is. 52:6); ‘Let your voice sound on my ears’ (S of S 2:14). For in this the benefit so long desired is shown to us: ‘If you had known and in this your day, the things that are to your peace’ (Lk. 19:42).

175. - Therefore, if that is the benefit, here is the admonition, harden not your hearts. For a hard heart smacks of evil. That is hard which does not yield, but resists and does not receive an impression. Therefore, man’s heart is hard, when it does not yield to God’s command nor easily receive divine impressions: ‘A hard heart shall fear evil at the last’ (Sir. 3:27); But according to your hardness and impenitent heart, you treasure up to yourself wrath against the day of wrath’ (Rom. 2:5). But this hardening is caused by two things: first, by God not offering grace: ‘He has mercy on whom he will, and whom he wills, he hardens’ (Rom. 9:18); secondly, by the sinner hardening himself by not obeying God and by not opening his heart to grace: ‘And they made their heart as the adamant stone, lest they should hear the law and the words which the Lord of hosts sent in his spirit by the hand of the former prophets’ (Zech 7:12). Therefore, harden not your hearts i.e., do not close your hearts to the Holy Spirit: ‘You always resist the Holy Spirit’ (Ac. 7:51).

176. - Then he presents the resemblance when he says, as in the rebellion. This is a resemblance based on a past event: for the faithful are instructed about the things to be done in the New Testament from the things that occurred in the past, as Rom. (15:4) testifies: ‘What things soever were written, were written for our learning.’ In regard to this he does two things: first, he gives an example in general by citing their guilt; secondly, he gives specific examples (v. 9).

177. - If we are to follow the Apostle’s explanation, we must use the senses which fit the explanation. Thus we read that among others there were two sins committed by the Jews which were severely punished: one was the disobedience of the spies mentioned in Num. (13 & 14), for which the Lord wished to wipe out the people. Hence, He swore that no one but Caleb and Joshua would enter the promised land. He calls this a rebellion, because, although they had offended God in other ways, this sin was particularly bitter; for just as bitter fruit, not being ripe, is not suitable for eating, so then God’s anger was inflexible: ‘How often did they provoke him in the desert, and move him to wrath in the place without water’ (Ps. 77:40)? ‘You have provoked him who made you’ (Bar. 4:7). The other sin was that of tempting God. For they frequently tempted Him, sometimes for water, sometimes for meat, and sometimes for bread, so that they tempted Him ten times: ‘They have tempted me now ten times’ (Num. 14:22); ‘Behold, these ten times you confound me’ (Jb. 19:2). Hence he says, in the day of testing. But someone might suppose the signs of rebellion and testing are the same, and that the Apostle should say: ‘Harden not your hearts as in the rebellion, which occurred in the day of testing.’ But this does not agree with the Apostle’s explanation. Therefore, we should say, Harden not your hearts as in the rebellion, and again, as in the day of testing, so that there are two sins; hence, Ps. 77 (v. 41) says: ‘And they turned back and tempted God; and grieved the Holy One of Israel.’

178. - Then (v. 9) he considers their specific sins. In regard to this he does two things: first, he mentions the sin of testing; secondly, the sin of rebellion (v. 10b). In regard to the first he does three things: first, he mentions the sin of testing; secondly, he shows its gravity (v. 9b); thirdly, the punishment (v. 10).

179. - He says, therefore, that they were guilty of the sin of testing Him in the desert, because your fathers tempted me there; and I speak in the Lord’s person. Here it should be noted that temptation is an act of testing about something one does not know. Hence, it is from unbelief that a person tempts God, yet it should be noted that sometimes one tempts God, not with the intention of trying and testing, although it is done after the manner of testing. For one who uses an object of his own, because it is useful, is not, properly speaking, testing it; for example, if someone fleeing were to ride on his own horse he would be testing it, but not with the intention of testing; but when his action is useless, then he is testing. Likewise, if someone were to expose himself to danger, compelled by necessity in the hope of divine help, he would not be tempting God; but if without necessity, he would be tempting God; hence the Lord says in Mt. (4:7): ‘You shall not tempt the Lord, your God’, because there was not need to cast Himself down. So, they tempted the Lord, because they doubted His power, complaining against Moses, as if the Lord could not give them food, even though they had witnessed His power in greater matters; therefore, they were guilty of the sin of unbelief, which is the greatest.

180. - Then he mentions the gravity of their sin when he says, they proved and saw my works. For the greater the benefits one receives from God and the greater the certitude he has of God’s power, if he later doubts, he sins more gravely. But they had seen signs and wonders in the land of Egypt, the dividing of the sea, and other miracles, and yet they did not believe; hence, it is stated in Num. (14:22): ‘Yet all the men that have seen my majesty and the signs that I have done in Egypt and in the wilderness, and have tempted me now ten times, have not obeyed my voice’. Hence he said, proved, i.e., wished to experience, and saw, i.e., experienced my works, i.e., effects which not have taken place, unless they had been performed by one with infinite power. And all this not for one day, but for forty years, during which they remained in the desert, because they always had manna and the pillar of fire and the cloud. Or, they proved and saw me, because He never failed them.

181. - Then (v. 10b) he describes the punishment for their sin. For which cause, i.e., for which sin, I was provoked, i.e., outraged: not that there is anger in God except metaphorically, because He punishes as one in anger does. This punishment is frequently mentioned in Exodus and Numbers, for they were often prostrated. Hence in 1 Cor. (10:5) he speaks of the punishment of that sin. Or I was near, namely, by punishing them. For when the Lord helps the good and punishes the wicked, He is near them; but when He conceals men’s sins because they repent, and dissembles the affliction of the just in order that their merit may increase, then He seems to be far away: ‘The clouds are his covert, and he does not consider our things, and he walks about the poles of heaven’ (Jb. 22:14). Or, near, in regard to divine mercy, because the fact that he punishes them in this life is a sign of great mercy: ‘Here burn, here cut, but spare me in eternity’ (Augustine).

182. - Then (v. 10c) he describes the sin of provocation in detail. And this is clear from (v. 11). In regard to this he does two things: first, he mentions the sin; secondly, he adds the punishment (v. 11). In regard to the first he does two things: first, he mentions their persistence in evil; secondly, their departure from the good (v. 10d).

183. - He says, therefore, I was always near them, namely, by punishing them, and I said, namely, in the eternal plan: They always go astray in heart: ‘You have always been rebellious against the Lord’ (Dt. 31:27); ‘If the Ethiopian can change his skin, or the leopard his spots: you also may do well, when you have learned evil’ (Jer. 13:23). Thus, therefore, a person provokes God in one way, when he obstinately clings to evil; in another way when he scorns the good. Hence, he says, They have not known my ways, i.e. not with simple ignorance, but affected. The sin, therefore, is this: they have not known, i.e., they refused to know: ‘We desire not the knowledge of your ways’ (Jb. 21:14); ‘He would not understand that he might do well’ (Ps. 34:4). Or, they have not known, i.e., they have not approved, as the Apostle says: ‘The Lord knows who are his’ (2 Tim. 2:19).

184. - Then he shows the punishment when he says: As I have sworn in my wrath: they shall never enter my rest. In these words he suggests immutability; for when God or an angel swears, it is a sign of the unchangeableness of that concerning which He swears: ‘The Lord has sworn and he will not repent’ (Ps. 110:4). Yet at times He swears only conditionally, because if He did not repent, these evils would come upon them. Then he suggests that that punishment is not given as a threat but is aimed at their destruction, because he says, in his wrath: ‘Lord, chastise me not in your wrath’ (Ps. 6:2). Therefore, He swore in His wrath, they shall never enter my rest. Now there is threefold rest: one is temporal: ‘You have much goods laid up for many years: take your rest; eat, drink, make good cheer’ (Lk. 12:19). The second is the rest of conscience: ‘I have labored a little and have found much rest to myself’ (Sir. 51:35). The third is the rest of eternal glory: ‘In peace in the self-same. I will sleep and I will rest’ (Ps. 4:9). Therefore, what is stated here can be explained in each of these ways, namely, they have not entered the rest of the promised land or the rest of conscience or the rest of eternal happiness.
[AD 160] Shepherd of Hermas on Hebrews 3:12
Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned

Source: Shepherd of Hermas Vision Third
[AD 407] John Chrysostom on Hebrews 3:12
"Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God." For from hardness unbelief arises: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.

Therefore he says, "Take heed lest there be in any of you an evil heart of unbelief in departing from the living God." For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, "Today" (he says) is "ever," so long as the world lasts.

Source: Homily 6 on Hebrews
[AD 386] Cyril of Jerusalem on Hebrews 3:13
Take also another like expression. “To this day whenever Moses is read a veil lies over their minds.” Does “to this day” mean “up to the time that Paul wrote the words and no longer”? Does it not mean until this present day and indeed to the very end? And if Paul should say, “We are come all the way to you with the gospel of Christ, having hope, when your faith is increased, to preach the gospel in lands beyond you,” you can see clearly that the phrase “all the way” sets no limit but indicates what lies beyond. With what meaning, therefore, ought you to recall the words “till he has put all enemies”? Just the same as in another saying of Paul, “But exhort each other daily, as long as it is called ‘today,’ ” which clearly means for all time. For as we must not talk of a beginning of the days of Christ, so never suffer anyone to speak of an end of his kingdom. For Scripture says, “his kingdom is an everlasting kingdom.”

Source: Catechetical Lecture 15:32
[AD 386] Cyril of Jerusalem on Hebrews 3:13
“Give us this day our superessential bread.” Ordinary bread is not “superessential,” but this holy bread is superessential in the sense of being ordained for the essence of the soul. Not of this bread is it said that it “passes into the stomach and is discharged into the drain.” No, it is absorbed into your whole system to the benefit of both soul and body. By “this day” he means “daily,” as in Paul’s “while it is called ‘today.’ ”

Source: MYSTAGOGICAL LECTURES 5.15
[AD 407] John Chrysostom on Hebrews 3:13
4. Wherefore "exhort ye one another daily, while it is called today." That is, edify one another, raise yourselves up: lest the same things should befall you. "Lest any one of you be hardened by the deceitfulness of sin." Do you see that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, "when it has come into a depth of evils, becomes contemptuous" [Proverbs 18:3], and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For "they said" (one says), "The Lord shall not see, neither shall the God of Jacob regard." [Psalm 94:7] And again, "Our lips are our own: who is Lord over us?" [Psalm 12:4]; and again "Wherefore has the wicked man provoked God to wrath?" [Psalm 10:13]; and again, "The fool has said in his heart, there is no God; they are corrupt and become abominable in their doings." [Psalm 14:1] "There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate." [Psalm 36:1-2] Yea and Christ also says this same thing, "Every one that does evil, hates the light and comes not to the light." [John 3:20]

Source: Homily 6 on Hebrews
[AD 407] John Chrysostom on Hebrews 3:13
He said “today,” that they might never be without hope. “Exhort one another daily,” he says. That is, even if persons have sinned, as long as it is “today,” they have hope; let them not then despair so long as they live. Above all things indeed, he says, “Let there not be an evil, unbelieving heart.” But even if there should be, let no one despair, but let that one recover; for as long as we are in this world, the “today” is in season.

Source: ON THE EPISTLE TO THE HEBREWS 6.8
[AD 425] Severian of Gabala on Hebrews 3:13
He introduces the present age as one day.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 3.13
[AD 585] Cassiodorus on Hebrews 3:13
“Today” means always, for the one who gives us advice pertaining to salvation must always have our attention. The Apostle expressed the meaning of this word powerfully: “But encourage one another every day, as long as it is called ‘today.’ ”

Source: EXPOSITION OF THE PSALMS 94.7
[AD 407] John Chrysostom on Hebrews 3:14
Then he adds [Hebrews 3:14], "For we have been made partakers of Christ." What is this, "We have been made partakers of Christ"? We partake of Him (he means); we were made One, we and He — since He is the Head and we the body, "fellow-heirs and of the same body; we are one body, of His flesh and of His bones." [Ephesians 3:6; Romans 12:5; Ephesians 5:30]

"If we hold fast the beginning of our confidence [or, the principle of our subsistence ] steadfast unto the end." What is "the principle of our subsistence"? The faith by which we stand, and have been brought into being and were made to exist, as one may say.

Source: Homily 6 on Hebrews
[AD 407] John Chrysostom on Hebrews 3:14
What is the beginning of confidence? It means faith, through which we subsisted and have come to be and have been made to share in being.

Source: ON THE EPISTLE TO THE HEBREWS 6.4
[AD 428] Theodore of Mopsuestia on Hebrews 3:14
He says that those who have believed and shared in the Spirit have become partakers in Christ’s “hypostasis” in that they have received a certain natural communion with him. Now there remains the task of preserving this foundation with a pure resolve.

Source: COMMENTARY ON HEBREWS 3.12-13
[AD 458] Theodoret of Cyrus on Hebrews 3:14
We shared in death with Christ the Lord through all-holy baptism, and after being buried with him we prefigured the resurrection, provided of course we kept faith firm. He referred to this by the phrase “first confidence.” Through it we were renewed, we were joined to Christ the Lord, and we shared the grace of the all-holy Spirit.

Source: INTERPRETATION OF HEBREWS 3
[AD 407] John Chrysostom on Hebrews 3:16-4:2
5. Then he adds [Hebrews 3:15], "When it is said, Today if you hear His voice, harden not your hearts, as in the provocation." This is a transposition, "when it is said, Today if you hear His voice, harden not your hearts." [It must be read thus:]

[Hebrews 4:1-2] "Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, Today if you hear His voice" (for "Today" is "at every time" ).

Then [he adds] "but the word of hearing did not profit them, as they were not mixed by faith with them that heard." How did it not profit? Then wishing to alarm them, he shows the same thing by what he says:

[Hebrews 3:16-19] "For some when they had heard did provoke, howbeit not all that came out of Egypt by Moses: And with whom was He grieved forty years? Was it not with them that had sinned, whose carcasses fell in the wilderness? And to whom swear He that they should not enter into His rest, but to them that believed not? So we see, that they could not enter in because of unbelief." After again repeating the testimony, he adds also the question, which makes the argument clear. For he said (he repeats), "Today if you hear His voice, harden not your hearts, as in the provocation." Of whom does he speak (he says) [as] having been hardened? Of whom [as] not believing? Is it not of the Jews?

Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by "hearing" what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe.

Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, "they were not mixed" — that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at.

Source: Homily 6 on Hebrews
[AD 373] Ephrem the Syrian on Hebrews 3:17-19
“To whom did he swear that they should never enter his rest?” To those who did not want to obey Moses, Aaron, Joshua and Caleb … “So we see that they were unable to enter” the land promised to them, not because of their evil actions, even though they were wicked, but “because of unbelief” in the Word of God.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS
[AD 420] Jerome on Hebrews 3:17-19
They died, for they could not enter the promised land. They merely looked over toward the land of promise, but they could not enter it. The Jews beheld the promised land but could not enter it. They died in the desert.… We, their children, under the leadership of Jesus, have come to the Jordan and entered the promised land.

Source: HOMILIES ON THE PSALMS 10 (PSALM 76)
[AD 428] Theodore of Mopsuestia on Hebrews 3:17-19
He wishes to show that all who went out through Moses perished because of their unbelief, so that these might fear all the more since they were in a similar situation to those against whom he was making the argument.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 3.16-18
[AD 458] Theodoret of Cyrus on Hebrews 3:17-19
God urged them to leave for the promised land, but some spoke in opposition, citing fear and the multitude of the enemy. Hence God consumed them all individually in the desert and brought in their children in place of them.

Source: INTERPRETATION OF HEBREWS 3
[AD 1274] Thomas Aquinas on Hebrews 3:19
185. - Above, the Apostle showed on the authority of the Psalmist that Christ must be obeyed strictly. In that authority he found three things, namely, the exhortation, the guilt, and the punishment. These he now explains in that order: first, the exhortation; secondly, the guilt (v. 16); thirdly, the punishment (v. 18). In regard to the first he does two things: first, he exhorts them to be carefully attentive; secondly, to mutual exhortation (v. 12).

186. - He says, therefore, take care. For every man should consider the state in which he is: ‘Let everyone prove his own work’ (Gal. 6:4); ‘See your ways in the valley’ (Jer. 2:23). Take care therefore, brethren, each one to himself, because each is part of the assembly, and ‘to each one God gave commandment concerning his neighbor’ (Sir. 19:12): take care, i.e., let one prove the other, lest there be in any of you an evil unbelieving heart leading you to fall away form the living God. As if to say: many of you are in a perfect state, yet because of weakness and free will, there could be evil in some of you: ‘Behold, they that serve him are not steadfast; and in his angels he found wickedness. How much more shall they that dwell in houses of clay, who have an earthly foundation’ (Jb. 4:18-19)? ‘Have I not chosen you twelve and one of you is a devil’ (Jn. 6:71). Therefore no one should be solicitous for himself only, but also for each member of his group. But why? Lest there be in any of you an evil unbelieving heart. This is the evil about which the Apostle speaks, namely, an unbelieving heart, i.e., not firm in faith. In this does wickedness consist, because just as the soul’s good consists in clinging to God, ‘It is good for me to adhere to my God’ (Ps. 72:27), through faith, so man’s evil consists in withdrawing from God: ‘Know and see that it is an evil and a bitter thing for you to have left the Lord, your God’ (Jer. 2:19). And again he says, of falling away, because one departs by unbelief, from the living God: ‘They have forsaken me, the fountain of living water’ (Jer. 2:15). But he says, from the living God, because He is life in Himself and is the life of the soul: ‘In him was life’ (Jn. 1:4). He says this to show that by withdrawing from God, man incurs spiritual death.

187. - But if that evil should be found in anyone, should he despair? No; he should be admonished all the more. Therefore, he says, but exhort one another every day, i.e., continually, namely, by discussing your conscience and by exhorting to good, as long as it is called today, i.e., while the present time of grace lasts: ‘I must work the works of him that sent me, whilst it is day’ (Jn. 9:4). And this in order that none of you be hardened through the deceitfulness of sin. For, as has been stated above, the heart is hardened by persisting in evil. But a person clings to sin because he is deceived. Or, it is natural for the appetite to cling to the good; but it withdraws from good, because it is deceived: ‘They err who work evil’ (Pr. 14:22); ‘I have strayed form the path of truth’ (Wis. 5:6).

188. - Then (v. 14) he explains their condition. As if to say: That condition is more powerful than the other, because they only hear, but we share in Christ. And he speaks properly, because in the Old Testament, there was only hearing, and grace was not conferred ex opere operato; but in the New Testament there are both the hearing of faith and the grace given to the very one acting. Hence, we are partakers of grace, first, by accepting the faith: ‘That Christ by faith may dwell in your hearts’ (Eph. 3:17); secondly, by the sacraments of faith: ‘As many of you as have been baptized in Christ have put on Christ’ (Gal. 3:27); thirdly, by partaking of the body of Christ: ‘The bread which we break, is it not the partaking of the body of Christ’ (1 Cor. 10:16)?

189. - But it should be noted that there are two ways of sharing in Christ: one is imperfect through the faith and the sacraments; the other is perfect through the presence and vision of the reality. But the first we already possess in reality; the second we possess in hope. But because hope has this condition, namely, that we persevere, he says, if only we hold our first confidence firm unto the end. For whoever is baptized in Christ receives a new nature and Christ is somehow formed in him: ‘My little children, of whom I am in labor again, until Christ be formed in you’ (Gal. 4:19). This will be truly completed in us in heaven, but here it is only the beginning; and this by formed faith, because unformed faith is dead: ‘Faith without works is dead’ (Jas. 2:26). Hence, unformed faith is not a beginning of partaking of Christ, but formed faith: ‘Faith is the substance of things to be hoped for’, i.e., the foundation and the beginning.

190. - He says, therefore, we are partakers of Christ; yet so, if we hold our first confidence firm unto the end. But it seems that fear is the beginning, because it says in Ps. 110: ‘The fear of the Lord is the beginning of wisdom.’ I answer that faith is formed by charity; but charity does not exist without chaste fear. Therefore, formed faith always has charity annexed to it. Hence, faith and fear are the beginning.

191. - Then when he says, who were they that heard, he explains what he had said about their sin. As if to say: ‘You are made partakers of Christ, if you do not harden your hearts, as they who have heard and yet were rebellious. Was it not all? No, not all; for two, namely, Caleb and Joshua remained and consoled the others. And by this we are given to understand that, since not the whole Church falls but only some, the wicked are punished, but not the good, as in those two: ‘And I will leave me seven thousand men in Israel, whose knees have not been bowed before Baal’ (1 Kg 19:18); ‘There is a remnant saved according to the election of grace’ (Rom. 11:5).

192. - Then (v. 17) he explains what he had said about the punishment. 193. - He says, therefore: With whom was he provoked forty years? Was it not with them that sinned? From this it is clear that forty years, refers to the statement, I was provoked. Hence, he says that he was offended through those forty years. Here it should be noted that all who left Egypt died in the desert, as it is stated in Jos. (5:4), but not all were laid low, but only some: either by God, as when the earth opened and swallowed Dathan and Abiram: (Ps. 77); but others were laid low by Moses, as in the construction of the golden calf (Ex. 32); still others were killed by enemies, and some died a natural death. Therefore, not all were laid low. Hence, it was not a general punishment, although it was general enough so that only two should enter the promised land.

194. - And he says of that land, and to whom did he swear, i.e., firmly decree, that they should never enter into his rest, but to them that were incredulous. Hence, it is clear that they could not enter into His rest because of their unbelief. Therefore, he says, we see, because we have experienced that they could not enter because of their unbelief. Or we see by their punishment that they could not enter because of unbelief.