Bible Verses and Early Church Commentary | Historical Christian Faith

¹ Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, ² Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment. ³ And this will we do, if God permit. ⁴ For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, ⁵ And have tasted the good word of God, and the powers of the world to come, ⁶ If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame. ⁷ For the earth which drinketh in the rain that cometh oft upon it, and bringeth forth herbs meet for them by whom it is dressed, receiveth blessing from God: ⁸ But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned. ⁹ But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak. ¹⁰ For God is not unrighteous to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister. ¹¹ And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end: ¹² That ye be not slothful, but followers of them who through faith and patience inherit the promises. ¹³ For when God made promise to Abraham, because he could swear by no greater, he sware by himself, ¹⁴ Saying, Surely blessing I will bless thee, and multiplying I will multiply thee. ¹⁵ And so, after he had patiently endured, he obtained the promise. ¹⁶ For men verily swear by the greater: and an oath for confirmation is to them an end of all strife. ¹⁷ Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: ¹⁸ That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us: ¹⁹ Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil; ²⁰ Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec.

[AD 220] Tertullian on Hebrews 6:1-3

Now, how long shall we saw away along the same line on this question [i.e., what is permitted], when we have a long-standing practice which by anticipation has all but settled the question? Even though no scriptural passage prescribes it, it is strengthened by a custom that certainly arose from tradition. How can anything become normal practice if it has not first been handed down to us? But, you tell me, “You must always have a written source if you are going to plead the force of tradition.”Let us look into the matter, then, of whether or not a tradition without a written source should be accepted. The answer will certainly be no if we cannot adduce examples of other observations which are without written source in Scripture and rest solely on the basis of tradition and yet have come to have the force of custom. To begin, for instance, with baptism: When we are about to enter the water, and, as a matter of fact, even a short while before, we declare in the presence of the congregation before the bishop that we renounce the devil, his pomps and his angels. After that, we are immersed in the water three times, making a somewhat fuller pledge than the Lord has prescribed in the gospel. After this, having stepped forth from the font, we are given a taste of a mixture of milk and honey37 and from that day, for a whole week, we forego our daily bath. We also receive the sacrament of the Eucharist that the Lord entrusted to all at the hour for supper, at our early morning meetings, and then from the hand of none but the bishops. Further, we make offerings for the dead on their anniversary to celebrate their birthday of eternal life.
We consider fasting or kneeling during service on Sundays to be unlawful, and we enjoy the same privilege from Easter until Pentecost. We also are upset if any of our bread or wine falls to the earth at the Lord’s Supper. Lastly, we make the sign of the cross on our foreheads at every turn, at our going in or coming out of the house, while dressing, while putting on our shoes, when we are taking a bath, before and after meals, when we light the lamps, when we go to bed or sit down, and in all the ordinary actions of daily life.

Source: THE CHAPLET 3.1-4

[AD 220] Tertullian on Hebrews 6:1

Warning, accordingly, the disciples to omit all first principles, and strive rather after perfection, and not lay again the foundations of repentance from the works of the dead, he says: "For impossible it is that they who have once been illuminated, and have tasted the heavenly gift, and have participated in the Holy Spirit, and have tasted the word of God and found it sweet, when they shall-their age already setting-have fallen away, should be again recalled unto repentance, crucifying again for themselves the Son of God, and dishonouring Him." "For the earth which hath drunk the rain often descending upon it, and hath borne grass apt for them on whose account it is tilled withal, attaineth God's blessing; but if it bring forth thorns, it is reprobate, and nighest to cursing, whose end is (doomed) unto utter burning.

Source: On Modesty

[AD 253] Origen of Alexandria on Hebrews 6:1-3

But just as the doctrine of providence is not at all weakened because of those things which are not understood by those who have once honestly accepted it, so neither is the divine character of Scripture, which extends to the whole of it, lost because our weakness cannot discover in every expression the hidden splendor of the doctrines concealed in common and unattractive style. For “we have the treasure in earthen vessels, that the exceeding greatness of the power of God may shine forth” and may not be reckoned as coming from us who are but human beings.… Therefore, since a celestial or even a supercelestial power compels us to worship the only Creator, let us leave the doctrine of the beginning of Christ, i.e., the elements, and “endeavor to go on to perfection,” in order that the wisdom spoken to the perfect may be spoken also to us.

Source: ON FIRST PRINCIPLES 4.1.7

[AD 407] John Chrysostom on Hebrews 6:1-3

"Therefore leaving the principles of the Doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God; of the doctrine of baptisms, and of laying on of hands; and of resurrection of the dead, and of eternal judgment. And this we will do, if God permit."

1. You have heard how much Paul found fault with the Hebrews for wishing to be always learning about the same things. And with good reason: "For when for the time ye ought to be teachers, you have need again that some one teach you the elements of the first principles of the oracles of God." [Hebrews 5:12]

I am afraid that this might fitly be said to you also, that "when for the time ye ought to be teachers," ye do not maintain the rank of learners, but ever hearing the same things, and on the same subjects, you are in the same condition as if you heard no one. And if any man should question you, no one will be able to answer, except a very few who may soon be counted.

But this is no trifling loss. For oftentimes when the teacher wishes to go on further, and to touch on higher and more mysterious themes, the want of attention in those who are to be taught prevents.

For just as in the case of a grammar-master, if a boy though hearing continually the first elements does not master them, it will be necessary for him to be continually dinning the same things into the boy, and he will not leave off teaching, until the boy has been able to learn them accurately; for it is great folly to lead him on to other things, without having put the first well into him; so too in the Church, if while we constantly say the same things you learn nothing more, we shall never cease saying the same things.

For if our preaching were a matter of display and ambition, it would have been right to jump from one subject to another and change about continually, taking no thought for you, but only for your applauses. But since we have not devoted our zeal to this, but our labors are all for your profit, we shall not cease discoursing to you on the same subjects, till you succeed in learning them. For I might have said much about Gentile superstition, and about the Manichæans, and about the Marcionists, and by the grace of God have given them heavy blows, but this sort of discourse is out of season. For to those who do not yet know accurately their own affairs, to those who have not yet learned that to be covetous is evil, who would utter such discourses as those, and lead them on to other subjects before the time?

We then shall not cease to say the same things, whether ye be persuaded or not. We fear however, that by continually saying the same things, if you hearken not, we may make the condemnation heavier for the disobedient.

I must not however say this in regard to you all; for I know many who are benefited by their coming here, who might with justice cry out against those others, as insidiously injuring them by their ignorance and inattention. But not even so will they be injured. For hearing the same things continually is useful even to those who know them, since by often hearing what we know we are more deeply affected. We know, for instance, that Humility is an excellent thing, and that Christ often discoursed about it; but when we listen to the words themselves and the reflections made upon them, we are yet more affected, even if we hear them ten thousand times.

2. It is then a fitting time for us also to say now to you, "Wherefore leaving the beginning of the doctrine of Christ, let us go unto perfection."

What is "the beginning of the doctrine"? He goes on to state it himself, saying, "not laying again" (these are his words) "the foundation of repentance from dead works, and faith toward God, of the doctrine of baptisms and of laying on of hands, of the resurrection of the dead, and of eternal judgment."

But if this be "the Beginning," what else is our doctrine save to repent "from dead works," and through the Spirit to receive "the faith," in "the resurrection of the dead, and eternal judgment"? But what is "the Beginning"? "The Beginning," he says, is nothing else than this, when there is not a strict life. For as it is necessary to instruct one who is entering on the study of grammar, in the Elements first, so also must the Christian know these things accurately, and have no doubt concerning them. And should he again have need of teaching, he has not yet the foundation. For one who is firmly grounded ought to be fixed and to stand steady, and not be moved about. But if one who has been catechised and baptized is going ten years afterwards to hear again about the Faith, and that we ought to "believe" in "the resurrection of the dead," he does not yet have the foundation, he is again seeking after the beginning of the Christian religion. For that the Faith is the foundation, and the rest the building, hear him [the Apostle] saying; "I have laid the foundation and another builds thereupon." [1 Corinthians 3:10] "If any man build upon this foundation, gold, silver, precious stones, wood, hay, stubble." [1 Corinthians 3:12]

"Not laying again" (he says) "the foundation of repentance from dead works."

3. But what is, "let us go on unto perfection"? Let us henceforth proceed (he means) even to the very roof, that is, let us have the best life. For as in the case of the letters the Alpha involves the whole, and as the foundation, the whole building, so also does full assurance concerning the Faith involve purity of life. And without this it is not possible to be a Christian, as without foundations there can be no building; nor skill in literature without the letters. Still if one should be always going round about the letters, or if about the foundation, not about the building, he will never gain anything.

Do not however think that the Faith is depreciated by being called elementary: for it is indeed the whole power: for when he says, "For every one that uses milk is unskilled in the word of righteousness, for he is a babe" [Hebrews 5:13], it is not this which he calls "milk." But to be still doubting about these things is [a sign] of a mind feeble, and needing many discourses. For these are the wholesome doctrines. For we call him "a perfect man" [i.e. "of full age"] who with the faith has a right life; but if any one have faith, yet does evil, and is in doubt concerning [the faith] itself, and brings disgrace on the doctrine, him we shall with reason call "a babe," in that he has gone back again to the beginning. So that even if we have been ten thousand years in the faith, yet are not firm in it, we are babes; when we show a life not in conformity with it; when we are still laying a foundation.

4. But besides [their way of] life he brings another charge also against these [Hebrews], as being shaken to and fro, and needing "to lay a foundation of repentance from dead works." For he who changes from one to another, giving up this, and choosing that, ought first to condemn this, and to be separated from the system, and then to pass to the other. But if he intends again to lay hold on the first, how shall he touch the second?

What then of the Law (he says)? We have condemned it, and again we run back to it. This is not a shifting about, for here also [under the Gospel] we have a law. "Do we then" (he says) "make void the law through faith? God forbid, yea we establish the Law." [Romans 3:31] I was speaking concerning evil deeds. For he that intends to pursue virtue ought to condemn wickedness first, and then go in pursuit of it. For repentance cannot prove them clean. For this cause they were straightway baptized, that what they were unable to accomplish by themselves, this might be effected by the grace of Christ. Neither then does repentance suffice for purification, but men must first receive baptism. At all events, it was necessary to come to baptism, having condemned the sins thereby and given sentence against them.

But what is "the doctrine of baptisms"? Not as if there were many baptisms, but one only. Why then did he express it in the plural? Because he had said, "not laying again a foundation of repentance." For if he again baptized them and catechised them afresh, and having been baptized at the beginning they were again taught what things ought to be done and what ought not, they would remain perpetually incorrigible.

"And of laying on of hands." For thus did they receive the Spirit, "when Paul had laid his hands on them" [Acts 19:6], it is said.

"And of the resurrection of the dead." For this is both effected in baptism, and is affirmed in the confession.

"And of eternal judgment." But why does he say this? Because it was likely that, having already believed, they would either be shaken [from their faith], or would lead evil and slothful lives, he says, "be wakeful."

It is not open to them to say, If we live slothfully we will be baptized again, we will be catechised again, we will again receive the Spirit; even if now we fall from the faith, we shall be able again by being baptized, to wash away our sins, and to attain to the same state as before. You are deceived (he says) in supposing these things.

Source: Homily 9 on Hebrews

[AD 425] Severian of Gabala on Hebrews 6:1-3

The beginning of Christ was from within Judaism—for he lived as a Jew according to the law. He says because of this, “Leaving this behind, let us be borne to that maturity,” knowing that the one about to be a high priest apart from the law must be a priest “according to the order of Melchizedek.”“Dead works and faith in God, ritual washing.” For Christians the earthly things are dead. Therefore he says that it is out of place that they neglect the way of life based on faith and the mortification of all things and return to ablutions according to the law. When the Lord came, he preached repentance, saying, “Repent, for the kingdom of God has drawn near,” but it was “a repentance from dead works.” … This, then, is what he says: it is not necessary to run back to the law, leaving behind the repentance from dead works and faith in God and baptism25—which he named in the plural because of the multitude of those deemed worthy. And he spoke of baptisms and the teaching and the laying on of hands through which are the elections, and the hope of the resurrection and the rest. And he has prepared this beforehand, since the priests in the law uphold the law with a vengeance, but Melchizedek was outside the law. Not coming from the levitical priesthood, he followed “the order of Melchizedek.” He says that it was not necessary to leave behind the priest in the order of Melchizedek to pursue those who are priests under the law, so that the things written in the law might stand. But he called those things in the law a “foundation,” since it has become a preamble of godliness for men.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.1-2

[AD 893] Photios I of Constantinople on Hebrews 6:1-3

Although you ought to be teachers, not only are you not teachers, but also you cannot even learn anything except the rather rudimentary and elementary and simple things, and even these things not absolutely but weaker than the beginning of the oracles of God. He does not say the “elements of the oracles,” but the elements of “the beginning” of the oracles. Most likely the elements of the oracles of God would be the words about the incarnation, but the elements of the “beginning” of the oracles are the things about which he goes on to say, “not laying again a foundation,” etc.The argument of the arrangement is this: “Therefore, leaving behind the word of the beginning of Christ, let us be carried to perfection, and we will do this, if God permits.”
“The Word of Christ.” What sort of word? The word of teaching that it is necessary to lay down a foundation of repentance from dead works, the word of teaching that it is necessary to believe in God, the word of teaching that one must be baptized, the word of teaching that one must be deemed worthy of the Holy Spirit, the word of teaching that there will be a resurrection and that there will be a judgment. For the word and the teaching have a common origin in every respect.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.1-3

[AD 893] Photios I of Constantinople on Hebrews 6:1-3

When he says to leave behind the elementary matters concerning Christ and to leave behind the word which stops any progress at the beginning and to be carried “to perfection,” he does not simply say perfection in its proper sense, but the perfection, as it were, that exists between the rudiments of the oracles of God and the heavenly perfection. For the “elements of the beginning of the oracles of God” consist of renouncing Satan and his works, believing in God, being baptized, receiving the Holy Spirit, knowing about the resurrection of the dead and believing that there is a judgment. These things are the elements of the beginning of the oracles of God. But the “elements of the oracles of God”—not merely the beginning of the oracles of God—is to know that Christ suffered on our behalf, that he removed our sins, that he wrought our salvation for us, that he has become our high priest, that he offered himself on our behalf, and such other things. And “perfection” in renouncing Satan and his cohorts consists of advancement in the virtues and endurance amid tribulations, persecutions and periods of testing. And heavenly “perfection” is the exact apprehension concerning the divine teaching of Christ, insofar as is humanly possible. So first we believe and are baptized, then we know what sort of things Christ underwent for our sake and what sort of things he did in his human nature, then we are perfected in the virtues, then we are deemed worthy of the knowledge which is in accordance with divine wisdom.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.1-3

[AD 990] Oecumenius on Hebrews 6:1-3

These people, thinking in a more Jewish fashion because there were many different baptisms under the law, wished also to be baptized often with the baptism of the new covenant, the baptism that bestows the new birth, because they wished to be deemed worthy frequently of the forgiveness of sins.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.2

[AD 258] Cyprian on Hebrews 6:2

Nor let any one think that, because baptism is proposed to them, heretics will be kept back from coming to the Church, as if offended at the name of a second baptism; nay, but on this very account they are rather driven to the necessity of coming by the testimony of truth shown and proved to them. For if they shall see that it is determined and decreed by our judgment and sentence, that the baptism wherewith they are there baptized is considered just and legitimate, they will think that they are justly and legitimately in possession of the Church also, and the other gifts of the Church; nor will there be any reason for their coming to us, when, as they have baptism, they seem also to have the rest. But further, when they know that there is no baptism without, and that no remission of sins can be given outside the Church, they more eagerly and readily hasten to us, and implore the gifts and benefits of the Church our Mother, assured that they can in no wise attain to the true promise of divine grace unless they first come to the truth of the Church. Nor will heretics refuse to be baptized among us with the lawful and true baptism of the Church, when they shall have learnt from us that they also were baptized by Paul, who already had been baptized with the baptism of John,36 as we read in the Acts of the Apostles.

Source: Epistle LXXII

[AD 258] Cyprian on Hebrews 6:2

That we must not grieve the Holy Spirit, whom we have received. Paul the apostle to the Ephesians: "Grieve not the Holy Spirit of God, in which ye were sealed in the day of redemption. Let all bitterness, and wrath, and indignation, and clamour, and blasphemy, be taken away from you."

Source: Treatise XII Three Books of Testimonies Against the Jews

[AD 253] Origen of Alexandria on Hebrews 6:4-6

Now we ought to be aware that there are some Lazaruses even now who, after having become friends of Jesus, have become sick and died. As dead persons they have remained in the tomb and the land of the dead with the dead.… Consider the one who has fallen away from Christ and returned to the Gentiles’ life after he has received knowledge of the truth. He has been enlightened and tasted the heavenly gift and become a partaker of the Holy Spirit … yet now is in hades with the shades and the dead and to be in the land of the dead or the tombs.Whenever, therefore, on behalf of such a person, Jesus comes to his tomb and, standing outside it, prays and is heard, he asks that there be power in his voice and words, and he cries out with a loud voice to summon him who was his friend to the things outside the life of the Gentiles and their tomb and cave.

Source: COMMENTARY ON THE GOSPEL OF JOHN 28.54-56

[AD 270] Theognostus Of Alexandria on Hebrews 6:4

One with the perfected, and yet we could never say on that account that the teaching of the Spirit is superior to the teaching of the Son, but only that the Son condescends to the imperfect, while the Spirit is the seal of the perfected; even so it is not on account of the superiority of the Spirit over the Son that the blasphemy against the Spirit is a sin excluding impunity and pardon, but because for the imperfect there is pardon, while for those who have tasted the heavenly gift.

[AD 373] Ephrem the Syrian on Hebrews 6:4-6

“It is impossible to restore again to repentance” through a second baptism “those who have once been baptized, who have tasted the heavenly gift” through the medicine which they received, “have become partakers of the Holy Spirit” through the gifts received from the Spirit, “have tasted the goodness of the Word of God” in the new gospel and were armed with the power of the age to come in the promises prepared for the pious ones, but now “have fallen away” again. Those who propose two baptisms ask for the crucifixion again of the Son of God and for his dishonor. But crucifixion was performed once and will not be performed once more, and baptism was conceded as an “absolver” and is not conceded a second time to the sinner.… After the apostle said these words and discouraged them from sinning and being in want of propitiation, he changed his tone and encouraged them, as if to say, “If there is no second baptism to purify you, your deeds and charity are to be an eternal baptism for you.” “Though,” he says, “we speak thus” and close the door of mercy before the just ones lest they may sin, nevertheless the door of mercy is open for penitents. “God is not so unjust as to overlook your work,” that is, your gift, “and the love” which you have for the saints and the poor who are in Jerusalem.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 397] Ambrose of Milan on Hebrews 6:4-6

Could Paul teach in opposition to his own act? He had at Corinth forgiven sin through penance; how could he himself speak against his own decision? Since, then, he could not destroy what he had built, we must assume that what he says was different from, but not contrary to, what had gone before. For what is contrary is opposed to itself; what is different has ordinarily another meaning. Things that are contrary are not such that one can support the other. Inasmuch, then, as the apostle spoke of remitting penance, he could not be silent as to those who thought that baptism was to be repeated. And it was right first of all to remove our anxiety and to let us know that, even after baptism, if any sinned, their sins could be forgiven them, lest a false belief in a reiterated baptism should lead astray those who were destitute of all hope of forgiveness. And second, it was right to set forth in a well-reasoned argument that baptism is not to be repeated.…So, then, that which he says in this epistle to the Hebrews, that it is impossible for those who have fallen to be “renewed unto repentance, crucifying again the Son of God and putting him to open shame,” must be considered as having reference to baptism, wherein we crucify the Son of God in ourselves that the world may be by him crucified for us. We triumph, as it were, when we take to ourselves the likeness of his death. We put to open shame upon his cross principalities and powers and triumphed over them, that in the likeness of his death we, too, might triumph over the principalities whose yoke we throw off. But Christ was crucified once and died to sin once, and so there is but one, not several baptisms.…
And indeed I might also say to anyone who thought that this passage spoke of repentance, that things which are impossible from the human point of view are possible with God. God is able whenever God wills to forgive us our sins, even those which we think cannot be forgiven. And so it is possible for God to give us that which it seems to us impossible to attain. For it seemed impossible that water should wash away sin, and Naaman the Syrian thought that leprosy could not be cleansed by water. But that which was impossible, God who gave us such great grace made to be possible. Similarly it seemed impossible that sins should be forgiven through repentance, but Christ gave this power to his apostles, which has been transmitted to the priestly office. That, then, has become possible which was impossible. But by true reasoning, the apostle convinces us that the reiteration by anyone of the sacrament of baptism is not permitted.

Source: Concerning Repentance 2.2.7-12

[AD 407] John Chrysostom on Hebrews 6:4-5

5. "For it is impossible for those who were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, crucifying to themselves the Son of God afresh, and putting Him to an open shame."

And see how putting them to shame, and forbiddingly he begins. "Impossible." No longer (he says) expect that which is not possible; (For he said not, It is not seemly, or, It is not expedient, or, It is not lawful, but "impossible," so as to cast [them] into despair), if you have once been altogether enlightened.

Source: Homily 9 on Hebrews

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

What then is the medicine of repentance, and of what does it consist? First, of the condemnation of our own sins.… Second, of great humbleness of mind, for it is like a golden chain; if one grasps firmly the beginning, all will follow. Because if you confess your sin as one ought to confess, the soul is humbled, for conscience, turning it on itself, causes it to be subdued.Other things too must be added to humbleness of mind if it is to be such as the blessed David knew when he said, “A broken and contrite heart, O God, you will not despise.” For that which is broken does not rise up, does not strike, but is ready to be ill-treated and does not strike back. Such is contrition of heart. Though it is insulted, though it be evilly treated, it is quiet and is not eager for vengeance.
And after humbleness of mind, there is need of intense prayers, of many tears, tears by day and tears by night, for, he says, “I am weary with my moaning; every night I flood my bed with tears; I drench my couch with my weeping.” And again, “For I eat ashes like bread and mingle tears with my drink.” And after prayer this intense, there is need of much almsgiving, for thus it is which especially gives strength to the medicine of repentance.… For hear what the divine Scripture says, “Give alms, and all things shall be clean.” And again, “By almsgiving and acts of faithfulness sins are purged away.” And “Water extinguishes a blazing fire; so almsgiving atones for sin.”
Next, do not be angry with any one, not bearing malice, forgiving all their trespasses. For it is said, “Does a man harbor anger against another and yet seek healing from the Lord?” “Forgive that you may be forgiven.”18
Also, converting our brethren from their wandering. For it is said, “Go, and convert your brethren, that your sins may be forgiven.” Remain in close relation with the elders, so if one has “committed sins, he will be forgiven.” Stand forward in defense of those who are wronged. Do not retain anger. Bear all things meekly.

Source: ON THE EPISTLE TO THE HEBREWS 9.8

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

But let us all humble our own souls by almsgiving and forgiving our neighbors their trespasses, by not remembering injuries or avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated, neither riches, nor power, nor authority, nor honor. Even if we should sit in the imperial chariot itself, we shall sigh bitterly. For even the blessed David was a king, and yet he said, “Every night I flood my bed” … and he was not at all hurt by the purple robe and the diadem. He was not puffed up, for he knew himself to be a man, and inasmuch as his heart had been made contrite, he continued mourning.

Source: ON THE EPISTLE TO THE HEBREWS 9.9

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

“They crucify,” he says, “the Son of God on their own account and hold him up to contempt.” What he means is this. Baptism is a cross, and “our old self was crucified with him,” for we were “united with him in a death like his” and again, “we were buried therefore with him by baptism into death.” Therefore, it is not possible that Christ should be crucified a second time, for that is to “hold him up to contempt.” For if “death no longer has dominion over him,” if he rose again, by his resurrection becoming superior to death, if by death he wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizes a second time crucifies him again.…For as Christ died on the cross, so do we in baptism, not as to the flesh but as to sin. Behold two deaths. He died as to the flesh. In our case, the old self was buried and the new self arose, made conformable to the likeness of his death. If, therefore, it is necessary to be baptized again, it is necessary that this same Christ should die again. For baptism is nothing else than the putting to death of the baptized and his rising again. And he well said, “crucify on their own account,” for he that does this, having forgotten the former grace and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.

Source: ON THE EPISTLE TO THE HEBREWS 9.6

[AD 425] Severian of Gabala on Hebrews 6:4-6

The apostles raised the dead. And this was the power of the resurrection. He said, “hold him up to contempt,” because if baptism is a mystery, it suffices once and for all. And if the matter happens a second time, it is an act of despising and ridicule.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.6

[AD 458] Theodoret of Cyrus on Hebrews 6:4-6

It is out of the question, he is saying, for those who have approached all-holy baptism, shared in the grace of the divine Spirit and received the type of the eternal goods to make their approach again and be granted another baptism. This is no different, in fact, from fixing the Son of God to the cross again and besmirching him again with the dishonor already shown. As he in his own case endured the passion once, we too likewise ought share the passion with him once. We are buried with him in baptism, and we rise with him; so it is not possible for us to enjoy the gift of baptism again.… Our former self was crucified with him in baptism by receiving the type of death. By “goodness of the Word of God” he meant the promise of good things; “powers of the age to come” is the term he used of baptism and the grace of the Spirit: through them it is possible to attain the promised goods.Now, the apostle said this to teach the believers from Jews not to think all-holy baptism is like the Jewish baptisms: they did not wash away sins, but cleansed the body of apparent defilement—hence they were applied many times and frequently. This baptism of ours, on the contrary, is one only, for the reason that it involves the type of the saving passion and resurrection and prefigures for us the resurrection to come. The followers of Novatian use these words to contest the truth, failing to understand that the divine apostle, far from prohibiting the remedies of repentance, set the limit for divine baptism.… After all, his writings to the Corinthians and the Galatians testify to the fact that he preaches repentance everywhere, and he disseminates these teachings everywhere.

Source: INTERPRETATION OF HEBREWS 6

[AD 893] Photios I of Constantinople on Hebrews 6:4-6

“And the powers of the age to come,” which is to say, “having learned what things the coming age is capable of.” For “having tasted” means “having learned” or “having been instructed,” as it commonly means, being taken in a figurative manner. But what can the coming age do? And what are its needs and work? In that age each one finds the reward for the things one did; that neither the punishment nor the blessing in that age has an end; that then whatever deed was not unmindful of the judge but was righteous will appear, etc. He says that for those who have learned these things with others and then have fallen away, it is impossible to bring to repentance.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.5

[AD 893] Photios I of Constantinople on Hebrews 6:4-6

What does it mean, “crucifying for themselves anew the Son of God and holding him up to contempt”? He says that they crucify him again for themselves and dishonor him. This is what he means here: Christ was crucified once and for all, and we have been crucified together with him through baptism. Then he says that such a one, imagining that there is a second baptism, like their [first] baptism into him, crucifies the Lord again. For what else does the one do who intends to be crucified a second time with him than to deem that Christ has been crucified a second time through the things he does? But he says that to crucify Christ a second time (insofar as it applies to him) is nothing other than to ridicule and dishonor him. For having died once and for all he is immortal thereafter, but the one who crucifies him anew posits this lie, inasmuch as he reproaches him as a liar when he says that he died once and for all.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.6

[AD 160] Shepherd of Hermas on Hebrews 6:6

Those then who are to repent, if they do repent, will be strong in faith, if they now repent while the tower is building. For if the building be finished, there will not be more room for any one, but he will be rejected.

Source: Shepherd of Hermas Vision Third

[AD 220] Tertullian on Hebrews 6:6

Therefore the apostate withal will recover his former "garment," the robe of the Holy Spirit; and a renewal of the "ring," the sign and seal of baptism; and Christ will again be "slaughtered; " and he will recline on that couch from which such as are unworthily clad are wont to be lifted by the torturers, and cast away into darkness, -much more such as have been stripped.

Source: On Modesty

[AD 407] John Chrysostom on Hebrews 6:6

Then he adds, "and have tasted of the heavenly gift. If you have tasted" (he says) "of the heavenly gift," that is, of forgiveness. "And been made partakers of the Holy Ghost, and tasted the good word of God" (he is speaking here of the doctrine) "and the powers of the world to come" (what powers is he speaking of? Either the working of miracles, or "the earnest of the Spirit" [2 Corinthians 1:22]) "and have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh and put Him to an open shame." "Renew them," he says, "unto repentance," that is, by repentance, for unto repentance is by repentance. What then, is repentance excluded? Not repentance, far from it! But the renewing again by the laver. For he did not say, "impossible" to be renewed "unto repentance," and stop, but added how "impossible, [by] crucifying afresh."

To "be renewed," that is, to be made new, for to make men new is [the work] of the laver only: for (it is said) "your youth shall be renewed as the eagle's." [Psalm 103:5] But it is [the work of] repentance, when those who have been made new, have afterwards become old through sins, to set them free from this old age, and to make them strong. To bring them to that former brightness however, is not possible; for there the whole was Grace.

6. "Crucifying to themselves," he says, "the Son of God afresh, and putting Him to an open shame." What he means is this. Baptism is a Cross, and "our old man was crucified with [Him]" [Romans 6:6], for we were "made conformable to the likeness of His death" [Romans 6:5; Philippians 3:10], and again, "we were buried therefore with Him by baptism into death." [Romans 6:4] Wherefore, as it is not possible that Christ should be crucified a second time, for that is to "put Him to an open shame." For "if death shall no more have dominion over Him" [Romans 6:9], if He rose again, by His resurrection becoming superior to death; if by death He wrestled with and overcame death, and then is crucified again, all those things become a fable and a mockery. He then that baptizes a second time, crucifies Him again.

But what is "crucifying afresh"? [It is] crucifying over again. For as Christ died on the cross, so do we in baptism, not as to the flesh, but as to sin. Behold two deaths. He died as to the flesh; in our case the old man was buried, and the new man arose, made conformable to the likeness of His death. If therefore it is necessary to be baptized [again ], it is necessary that this same [Christ] should die again. For baptism is nothing else than the putting to death of the baptized, and his rising again.

And he well said, "crucifying afresh unto themselves." For he that does this, as having forgotten the former grace, and ordering his own life carelessly, acts in all respects as if there were another baptism. It behooves us therefore to take heed and to make ourselves safe.

7. What is, "having tasted of the heavenly gift"? It is, "of the remission of sins": for this is of God alone to bestow, and the grace is a grace once for all. "What then? Shall we continue in sin that grace may abound? Far from it!" [Romans 6:1-2] But if we should be always going to be saved by grace we shall never be good. For where there is but one grace, and we are yet so indolent, should we then cease sinning if we knew that it is possible again to have our sins washed away? For my part I think not.

He here shows that the gifts are many: and to explain it, You were counted worthy (he says) of so great forgiveness; for he that was sitting in darkness, he that was at enmity, he that was at open war, that was alienated, that was hated of God, that was lost, he having been suddenly enlightened, counted worthy of the Spirit, of the heavenly gift, of adoption as a son, of the kingdom of heaven, of those other good things, the unspeakable mysteries; and who does not even thus become better, but while indeed worthy of perdition, obtained salvation and honor, as if he had successfully accomplished great things; how could he be again baptized?

On two grounds then he said that the thing was impossible, and he put the stronger last: first, because he who has been deemed worthy of such [blessings], and who has betrayed all that was granted to him, is not worthy to be again renewed; neither is it possible that [Christ] should again be crucified afresh: for this is to "put Him to an open shame."

There is not then any second laver: there is not [indeed]. And if there is, there is also a third, and a fourth; for the former one is continually disannulled by the later, and this continually by another, and so on without end.

"And tasted," he says, "the good word of God"; and he does not unfold it; "and the powers of the world to come," for to live as Angels and to have no need of earthly things, to know that this is the means of our introduction to the enjoyment of the worlds to come; this may we learn through the Spirit, and enter into those sacred recesses.

What are "the powers of the world to come"? Life eternal, angelic conversation. Of these we have already received the earnest through our Faith from the Spirit. Tell me then, if after having been introduced into a palace, and entrusted with all things therein, you had then betrayed all, would you have been entrusted with them again?

8. What then (you say)? Is there no repentance? There is repentance, but there is no second baptism: but repentance there is, and it has great force, and is able to set free from the burden of his sins, if he will, even him that has been baptized much in sins, and to establish in safety him who is in danger, even though he should have come unto the very depth of wickedness. And this is evident from many places. "For," says one, "does not he that falls rise again? Or he that turns away, does not he turn back to [God]?" [Jeremiah 8:4] It is possible, if we will, that Christ should be formed in us again: for hear Paul saying, "My little children of whom I travail in birth again, until Christ be formed in you." [Galatians 4:19] Only let us lay hold on repentance.

For behold the love of God to man! We ought on every ground to have been punished at the first; in that having received the natural law, and enjoyed innumerable blessings, we have not acknowledged our Master, and have lived an unclean life. Yet He not only has not punished us, but has even made us partakers of countless blessings, just as if we had accomplished great things. Again we fell away, and not even so does He punish us, but has given medicine of repentance, which is sufficient to put away and blot out all our sins; only if we knew the nature of the medicine, and how we ought to apply it.

What then is the medicine of Repentance and how is it made up? First, of the condemnation of our own sins; "For" (it is said) "mine iniquity have I not hid" [Psalm 32:5]; and again, "I will confess against myself my lawlessness unto the Lord, and You forgave the iniquity of my heart." And "Declare thou at the first your sins, that you may be justified." [Isaiah 43:26] And, "The righteous man is an accuser of himself at the first speaking." [Proverbs 18:17]

Secondly, of great humbleness of mind: For it is like a golden chain; if one have hold of the beginning, all will follow. Because if you confess your sin as one ought to confess, the soul is humbled. For conscience turning it on itself causes it to be subdued.

Other things too must be added to humbleness of mind if it be such as the blessed David knew, when he said, "A broken and a contrite heart God will not despise." [Psalm 51:17] For that which is broken does not rise up, does not strike, but is ready to be ill-treated and itself rises not up. Such is contrition of heart: though it be insulted, though it be evil entreated, it is quiet, and is not eager for vengeance.

And after humbleness of mind, there is need of intense prayers, of many tears, tears by day, and tears by night: for, he says, "every night, will I wash my bed, I will water my couch with my tears. I am weary with my groaning." [Psalm 6:6] And again, "For I have eaten ashes as it were bread, and mingled my drink with weeping." [Psalm 102:9]

And after prayer thus intense, there is need of much almsgiving: for this it is which especially gives strength to the medicine of repentance. And as there is a medicine among the physicians' helps which receives many herbs, but one is the essential, so also in case of repentance this is the essential herb, yea, it may be everything. For hear what the Divine Scripture says, "Give alms, and all things shall be clean." [Luke 11:41] And again, "By almsgiving and acts of faithfulness sins are purged away." [Proverbs 16:6] And, "Water will quench a flaming fire, and alms will do away with great sins." [Sirach 3:30]

Next not being angry with any one, not bearing malice; the forgiving all their trespasses. For, it is said, "Man retains wrath against man, and yet seeks healing from the Lord." [Sirach 28:3] "Forgive that you may be forgiven." [Mark 11:25]

Also, the converting our brethren from their wandering. For, it is said, "Go, and convert your brethren, that your sins may be forgiven you." And from one's being in close relations with the priests, "and if," it is said, "a man has committed sins it shall be forgiven him." [James 5:15] To stand forward in defense of those who are wronged. Not to retain anger: to bear all things meekly.

9. Now then, before you learned that it is possible to have our sins washed away by means of repentance, were ye not in an agony, because there is no second laver, and were ye not in despair of yourselves? But now that we have learned by what means repentance and remission is brought to a successful issue, and that we shall be able entirely to escape, if we be willing to use it aright, what forgiveness can we possibly obtain, if we do not even enter on the thought of our sins? Since if this were done, all would be accomplished.

For as he who enters the door, is within; so he who reckons up his own evils will also certainly come to get them cured. But should he say, I am a sinner, without reckoning them up specifically, and saying, This and this sin have I committed, he will never leave off, confessing indeed continually, but never caring in earnest for amendment. For should he have laid down a beginning, all the rest will unquestionably follow too, if only in one point he have shown a beginning: for in every case the beginning and the preliminaries are difficult. This then let us lay as a foundation, and all will be smooth and easy.

Let us begin therefore, I entreat you, one with making his prayers intense: another with continual weeping: another with downcast countenance. For not even is this, which is so small, unprofitable: for "I saw" (it is said) "that he was grieved and went downcast, and I healed his ways." [Isaiah 57:17-18]

But let us all humble our own souls by almsgiving and forgiving our neighbors their trespasses, by not remembering injuries, nor avenging ourselves. If we continually reflect on our sins, no external circumstances can make us elated: neither riches, nor power, nor authority, nor honor; nay, even should we sit in the imperial chariot itself, we shall sigh bitterly: Since even the blessed David was a King, and yet he said, "Every night I will wash my bed," [&c.] [Psalm 6:6]: and he was not at all hurt by the purple robe and the diadem: he was not puffed up; for he knew himself to be a man, and inasmuch as his heart had been made contrite, he went mourning.

10. For what are all things human? Ashes and dust, and as it were spray before the wind; a smoke and a shadow, and a leaf driven here and there; and a flower; a dream, and a tale, and a fable, wind and air vainly puffed out and wasting away; a feather that has no stay, a stream flowing by, or if there be anything of more nothingness than these.

For, tell me, what do you esteem great? What dignity do you think to be great? Is it that of the Consul? For the many think no greater dignity than that. He who is not Consul is not a whit inferior to him who is in so great splendor, who is so greatly admired. Both one and the other are of the same dignity; both of them alike, after a little while, are no more.

When was he made [Consul]? For how long a time? Tell me: for two days? Nay, this takes place even in dreams. But that is [only] a dream, you say. And what is this? For (tell me) what is by day, is it [therefore] not a dream? Why do we not rather call these things a dream? For as dreams when the day comes on are proved to be nothing: so these things also, when the night comes on, are proved to be nothing. For night and day have received each an equal portion of time, and have equally divided all duration. Therefore as in the day a person rejoices not in what happened at night, so neither in the night is it possible for him to reap the fruit of what is done in the day. You have been made Consul? So was I in the night; only I in the night, thou in the day. And what of this? Not even so have you any advantage over me, except haply its being said, Such an one is Consul, and the pleasure that springs from the words, gives him the advantage.

I mean something of this kind, for I will express it more plainly: if I say "Such an one is Consul," and bestow on him the name, is it not gone as soon as it is spoken? So also are the things themselves; no sooner does the Consul appear, than he is no more. But let us suppose [that he is Consul] for a year, or two years, or three or four years. Where are they who were ten times Consul? Nowhere.

But Paul is not so. For he was, and also is living continually: he did not live one day, nor two, nor ten, and twenty, nor thirty; nor ten and twenty, nor yet thirty years — and die. Even the four hundredth year is now past, and still even yet is he illustrious, yea much more illustrious than when he was alive. And these things indeed [are] on earth; but the glory of the saints in heaven what word could set forth?

Wherefore I entreat you, let us seek this glory; let us pursue after it, that we may attain it. For this is the true glory. Let us henceforth stand aloof from the things of this life, that we may find grace and mercy in Christ Jesus our Lord: with whom to the Father, together with the Holy Ghost, be glory, power, honor and worship, now and for ever, and world without end. Amen.

Source: Homily 9 on Hebrews

[AD 1274] Thomas Aquinas on Hebrews 6:6

275. - Having mentioned the priesthood of Christ according to the order of Melchizedek and scolded the slowness of those to whom he was writing, the Apostle now returns to his theme, in regard to which he does three things: first, he discloses his intention; secondly, its difficulty (v.3); thirdly, he declares his intention (v.9). In regard to the first he does two things: first, he discloses his intention; secondly, he explains what he says (v.1b).

276. - His intention is that passing over the things which pertain to the beginning of Christian doctrine, he may go on to loftier matters; hence he says: I have stated that strong meat is for the perfect: Therefore, let us leave the elementary doctrines of Christ, through which Christ begins to exist in us, which is by the doctrine of faith: ‘That Christ may dwell by faith in your hearts’ (Eph. 3:17); let us go on to maturity, i.e., to things which look toward the perfection of Christ’s doctrine: ‘When I became a man, I put away the things of a child’ (1 Cor. 13:11). According to a Gloss this can refer to two things, namely, either to the intellect, so that as a person advances in age, he should put away childish things and devote himself to what is perfect: ‘howbeit we speak wisdom among the perfect’ (1 Cor. 2:6), or to the will, and then the sense is that one should not remain a beginner, but tend to the state of the perfect: ‘Walk before me and be perfect’ (Gen. 17:1).

277. - Here two objections arise: the first is based on his saying, let us leave the elementary doctrines [leaving the word of the beginning]. For the beginning should never be forsaken: ‘And I said, Now have I begun’ (Ps. 76:11); ‘My justification, which I have begun to hold’ (Jb. 27:6). I answer that there are two ways of forsaking a beginning: one is according to evaluation, and in this way a man should always be a beginner tending to what is higher: ‘Not as though I had already attained or were already perfect; but I follow after, if I many by any means apprehend’ (Phil. 3:12). The other is according to progress toward perfection, and in this way a man should always strive to pass to the perfect state: ‘Forgetting the things that are behind, and stretching forth myself to those that are before’ (Phil. 3:13). For, as Bernard says, not to progress in the way of God is to fall behind.

278. - The other objection is concerned with the invitation, let us go on to maturity [things more perfect]. For perfection consists in the counsels: ‘If you would be perfect, go and sell what you have and give to the poor’ (Mt. 19:21). But not all are bound by the counsels. I answer that there are two kinds of perfection: one is external and consists in external acts, which are signs of what is internal, such as virginity and voluntary poverty. To this perfection not all are bound. The other is internal and consists in the love of God and neighbor: ‘Have charity which is the bond of perfection’ (Col. 3:14). Not all are bound to this perfection, but all are bound to tend toward it; because if a person no longer desired to love God more, he would not be doing what charity requires. But he says, let us go on, and this by following the impulse of the Holy Spirit: ‘Whoever are led by the Spirit of God, they are the sons of God’ (Rom. 8:14). Or they are as though carried by God Who bears our infirmities: ‘Hearken unto me, O house of Jacob, all the remnant of the house of Israel, who are carried by my bowels’ (Is. 46:3); or, as carried by one another: ‘Bear you one another’s burdens’ (Gal. 6:2).

279. - The when he says, not laying again the foundation of penance, he explains what he has said. Here he intends to show what the things for which make for the beginning of Christ’s doctrine. For this he uses a simile. For it is by faith that a soul is built into a spiritual edifice. Therefore, just as in a material building the foundation is laid first, so here the first rudiments of Christ’s doctrine are, as it were, the foundation. But this seems to conflict with what he teaches below in chapter 11, where faith is set down as the foundation: for faith is one: ‘One Lord, one faith, one baptism’ (Eph. 4:5). But here he mentions six foundations. I answer that faith is the foundation of the virtues, but the things he mentions are the foundations of Christ’s doctrine. He says, not laying again the foundation of penance, as though it were laid so firmly that there is not need to lay it again. Or, because you have just laid it and should not be laid again

280. - But the Apostle lists them quite clearly. For just as in the process of generation and of any motion there is first of all the departure so too here; because penance is a departure from sin and is, as it were, the foundation of that life. For, according to Augustine, no one who is master of his own will can begin a new life without repenting of the past. Hence, at the beginning of His preaching the Lord says: ‘Do penance’ (Mt. 4:17). Therefore, he says, of penance from dead works. For works are called dead either because they are dead in themselves, or because they become dead. A thing is said to be alive, when it functions on its own power, so that wherever it fails, it is said to be dead. For our works are ordained to happiness, which is man’s end; therefore, when they do not lead to happiness or cannot be ordained to happiness, they are said to be dead: and these are works performed in mortal sin: ‘The blood of Christ who by the Holy Spirit offered himself unspotted to God, will cleanse our conscience from dead works’ (Heb. 9:14). But works performed in charity are made dead by sin; hence, they do not have the power to merit eternal life: ‘All the justices which he has done will not be remembered’ (Ez. 18:24). But penance makes them revive; hence they are then once more counted for eternal life.

281. - But in approaching the desired terminus, faith is first; hence, he says, the foundation of faith toward God. For it is proper to faith that man believe and assent to things unseen by him, on the authority of another. But this testimony is either from man alone, and then it does not pertain to the virtue of faith, because man can deceive and be deceived; or that testimony is from God’s judgement, and then it is most true and firm, because it comes from the Truth itself, which cannot deceive or be deceived. Hence, he says, towards God, i.e., the assent is made to what God says: ‘You believe in God; believe also in me’ (Jn. 14:1).

282. - The second thing in that process are the sacraments of faith. But these are two sacraments of those entering: for those are the only ones the Apostle is discussing here. The first is baptism, by which are reborn; the second is confirmation, by which we are strengthened.

283. - In regard to the first he says, of baptism. But this seems contrary to what is stated in Ephesians (4:5): ‘One faith, one baptism.’ Therefore, there are not several baptisms. I answer that there are three kinds of baptism, namely, of water, of desire, and of blood. But the last two have no force, unless they are referred to the first, because the first one must be intended, if it cannot be actually received by a person with the use of freedom. Hence, there are not three sacraments, but one sacrament, by which we are reborn unto salvation: ‘Unless a man be born again of water and the Holy Spirit, he cannot enter the kingdom of heaven’ (Jn. 3:5). Of the other two, baptism of blood produces more of baptism’s effects, provided that the first is desired, or the opposite is not present in the mind, as is clear in the case of the Holy Innocents, who were not of an opposite mind. For baptism has its power from the merit of Christ’s Passion: ‘All we who are baptized in Christ Jesus are baptized in his blood’ (Rom. 6:3). Therefore, just as one who is baptized is conformed sacramentally to Christ’s death, so the martyr is conformed really. Therefore, the baptism of blood produces the total effect of baptism in the sense of washing away all guilt and punishment for sin; but it does not imprint a character. Therefore, if one who had undergone martyrdom without baptism of water were to rise, he would have to be baptized. Penance, however, does not produce as many of baptism’s effects, because it does not take away all punishment, although it takes away all guilt. But just as a martyr conforms himself to Christ’s Passion by external suffering, so a penitent by internal suffering: ‘They that are Christ’s have crucified their flesh with the vices and concupiscences’ (Gal. 5:24). Therefore, penance can be so great that it would remove all guilt and punishment, as happened to the good thief and to Magdalene. Hence, penance is called baptism, inasmuch as it performs the function of baptism. And because baptism cannot be repeated, penance was instituted. Therefore, the others are called baptisms, because they produce the effect of baptism; but there is only one baptism, because the others produce no effect, unless the first is intended.

284. - The second sacrament of those who are entering is imposed by the laying on of hands; hence, he says, and laying on of hands. But this is twofold: one is productive of miracles, as when Christ cured the sick by laying his hands on them: ‘He, laying his hands on everyone of them, cured them’ (Lk. 4:40). And this is not sacramental. But the other is sacramental and is found in two sacraments: first, in the sacrament of Orders: ‘Impose not hands lightly on anyone’ (1 Tim. 5:22); secondly, in the sacrament of confirmation unto renovation: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit. 3:5). For in confirmation the Holy Spirit is given for strength to enable a man to boldly confess Christ’s name before men. For just as in the natural order a man is first born and then grows and becomes strong, so, too, in the order of grace.

285. - Thirdly, there follows the terminus of motion, at which the motion is terminated. This is twofold: the first is the resurrection of bodies, which is the foundation of faith, because without it our faith is in vain (1 Cor. 15:14). Therefore, he says, of the resurrection of the dead. Secondly, we expect a reward, which is conferred by the judge: ‘All things that are done, God will bring into judgement’ (Ec. 12:14); therefore, he says, and of eternal judgement: not that that judgement will last a thousand years, as Lactantius taught, because it will last but a moment. But it is called eternal, because the sentence passed then will last for ever: ‘These shall go into eternal punishment, but the just into eternal life’ (Mt. 15:46). It should be noted that all the things he says he desires to treat here are, as it were, the rudiments of the faith; hence he preaches them to newcomers, as is recorded in Ac (17:18) and in other places.

286. - Then (v. 3) he shows how difficult it is to carry out his intention. For it is difficult both in itself and in relation to his hearers. Hence he does three things: first, he suggests that in this he especially needs divine help; secondly, he mentions their weakness (v. 4); thirdly, he proposes a simile (v. 7).

287. - He says, therefore: Let us go on to things more perfect, and this shall we do, if God permit. He says less than he means, for it is not only necessary that God permit, but He must do all things: ‘In his hand are both we and our words’ (Wis. 7:16). Therefore, he must place all things under the confidence of divine help: ‘Without me you can do nothing’ (Jn. 16:5); ‘For you should say: If the Lord will, and if we shall live, we do this or that’ (Jas. 4:15).

288. - Then when he says, it is impossible, he shows their weakness. For they were weak in hearing. For just as in material things no state is so dangerous as that of a recidivus, so in spiritual things one who falls into sin after grace rises with more difficulty. In regard to this he does three things: first, he lists the good things they had received; secondly, the difficulty caused in them from being recidivi (v. 6); thirdly, he assigns the reason (v. 6b).

289. - Some of the goods are present and some future. But in the present they had spiritual rebirth; in regard to this he says enlightened, namely by baptism. And baptism is fittingly called an enlightenment, because it is the beginning of spiritual rebirth, in which the intellect is enlightened by faith: ‘You were heretofore darkness but now light in the Lord’ (Eph. 5:8). They are also partakers of God’s goods; hence he says, who have tasted the heavenly gift. That gift is grace and is called heavenly, because God gave it from heaven: ‘God gave gifts to men’ (Ps. 67:19); ‘Every best gift and every perfect gift is from above, coming down from Father of lights’ (Jas. 1:17). They are also partakers of the divine goodness: ‘For by whom he has given most great and precious promises’ (2 Pt. 1:4). Therefore, he says, and have become partakers of the Holy Spirit. For all gifts are given from love; therefore, he attributes that participation to the Holy Spirit. For to participate is to take a part. But Christ alone had the Holy Spirit in fulness: ‘God does not give the Spirit by measure’ (Jn. 3:24). For the other saints received of His fulness and were made partakers not of His substance, but of His distributions: ‘There are diversities of graces, but the same Spirit’ (1 Cor. 12:4). Also in the present day they had instruction of His doctrine; hence, he says, and have tasted the goodness of the word of God. That word is called good, because it is the word of eternal life: ‘Lord, to whom shall we go; you have the words of eternal life’ (Jn. 6:69); ‘How sweet are your words to my palate’ (Ps. 119:103). But he says, tasted, because it not only enlightens the intellect, but also refreshes the affections, in which there is a certain savoring: ‘Taste and see that the Lord is sweet’ (Ps. 33:8).

290. - ‘We are saved by hope’ (Rom. 8:24). Therefore, he says, and the powers of the age to come. But some of these they have not only in hope, by in an inchoate way, and these are the endowments of the soul, namely, vision, possession, and fruition, and these are possessed inchoatively inasmuch as faith, hope and charity, which correspond to them, are possessed in the present. But the others are goods possessed only in hope, as the endowments of the body, namely, subtility, agility, impassability and clarity.

291. - Then when he says, and then commit apostasy, he shows the difficulty in rising, after one has fallen. Here it should be noted that he does not say, ‘fallen’, but ‘fallen away’, i.e. completely fallen, because if they had merely fallen, it should not be difficult to rise: ‘A just man shall fall seven times, and shall rise again’ (Pr. 24:16). But if the Apostle had said it is impossible for those who have fallen away to rise again, then it might be said that in this he was signifying how extremely difficult it is to rise, both because of sin and because of pride, as in the devils. But because he says that those who have once fallen away cannot be renewed unto penance, and there is no sin in this world that man cannot repent of, there must be another explanation. Hence, it should be noted that a certain Novatian, who was a priest of the church in Rome, made this the occasion of his error. For he declared that no one could rise to penance after baptism. But this opinion is false, as Athanasius says in a letter to Serapion, because Paul himself received the incestuous Corinthians, as shown in 2 Cor (chap. 2); and likewise in Gal (4:19), because he says: ‘My little children, of whom I am in labor again, until Christ be formed in you.’ Therefore, it must be understood, as Augustine says, that he does not say that it is impossible to repent, but that it is impossible to be renewed again, i.e., baptized: ‘By the laver of regeneration and renovation of the Holy Spirit’ (Tit 3:5). For a man could never repent in such a way that he could be baptized again. The Apostle says this because according to the Law, the Jews were baptized frequently, as is shown in Mark (chap. 7). Consequently, it was in order to remove that error that the Apostle says this.

292. - Then when he says, since they crucify the Son of God on their own account, he gives the reason why baptism cannot be repeated, namely because baptism is a configuration to Christ’s death, as is clear from Romans (6:13); ‘all we who are baptized in Christ, are baptized in his death.’ But this death is not repeated, because ‘Christ rising again from the dead, dies now no more’ (Rom. 6:9). Therefore, those who are repeatedly baptized crucify Christ again. Or, another way, it denotes that is is repugnant to Christ’s grace for people to sin frequently and then be baptized again. Then the emphasis is not on the repitition of baptism, but on the falling away of the sinner, who, as far as in him lies, crucifies Christ again: ‘Christ died once for our sins’ (1 Pt. 3:18). Therefore, when you sin after baptism, then as far as in you lies, you give occasion for Christ to be crucified again; and in this way hold him up to contempt and stain yourself, washed in His blood: ‘He loved us and washed us fro our sins in his blood’ (Rev. 1:15).

[AD 253] Origen of Alexandria on Hebrews 6:7-8

Our earth, that is, our heart, receives blessings if it receives “the rain” of the doctrine of the law “that often falls upon it” and brings forth the fruit of works. But if it does not have a spiritual work but “thorns and thistles,” that is, cares of the world or the desire of pleasures and riches, “it is worthless and near to being cursed; its end is to be burned.” For that reason, each one of the hearers, when he assembles to hear, receives “the shower” of the Word of God; and, if one indeed brings forth the fruit of a good work, one will obtain “a blessing.” But if a person disdains the received Word of God and frequently neglects to hear it and subjects himself to the care and passion of secular affairs, as one who would suffocate the Word “with thorns,” he will procure “a curse” for a blessing, and, instead of receiving a blessing, his “end is to be burned.” Therefore, he says, “I will give you your rains in their season.”

Source: HOMILIES ON LEVITICUS 16.2.4-6

[AD 253] Origen of Alexandria on Hebrews 6:7-8

Let us see then whether by an illustration used by the apostle in the epistle to the Hebrews, we are able to prove that by one operation God has mercy upon one while he hardens another. It is not God’s intent to harden, but while having a good purpose, hardening follows as a result of the inherent principle of wickedness in such persons, so that he is said to harden him who is hardened. … As regards the rain there is one operation, but the ground which is cultivated produces fruit, while that which is neglected and is barren produces thorns.

Source: ON FIRST PRINCIPLES 3.1.10

[AD 407] John Chrysostom on Hebrews 6:7-8

"For the Earth which drinks in the rain that comes oft upon it, and brings forth herbs meet for them by whom it is dressed, receives blessing from God. But if it bear thorns and briars it is rejected, and near unto cursing, whose end is to be burned."

1. Let us hear the oracles of God with fear, with fear and much trembling. For (it is said) "Serve the Lord with fear, and rejoice unto Him with trembling." [Psalm 2:11] But if even our joy and our exultation ought to be "with trembling," of what punishment are we not worthy, if we listen not with terror to what is said, when the things spoken, as now, are themselves fearful?

For having said that "it is impossible for those who have fallen away" to be baptized a second time, and to receive remission through the laver, and having pointed out the awfulness of the case, he goes on: "for the earth which drinks in the rain that comes oft upon it, and brings forth herbs meet for them by whom it is dressed, receives blessing from God. But if it bear thorns and thistles, it is rejected, and near unto cursing; whose end is to be burned."

Let us then fear, beloved! This threat is not Paul's, these words are not of man: they are of the Holy Ghost, of Christ that speaks in him. Is there then any one that is clear from these thorns? And even if we were clear, not even so ought we to be confident, but to fear and tremble lest at any time thorns should spring up in us. But when we are "thorns and thistles" through and through, whence (tell me) are we confident? And are becoming supine? What is it which makes us inert? If "he that thinks he stands" ought to fear "lest he fall"; for (he says) "Let him that thinks he stands, take heed lest he fall" [1 Corinthians 10:12]; he that falls, how anxious ought he to be that he may rise up again! If Paul fears, "lest that by any means, when he had preached to others, he himself should be a castaway" [1 Corinthians 9:27]; and he who had been so approved is afraid lest he should become disapproved: what pardon shall we have who are already disapproved, if we have no fear, but fulfill our Christianity as a custom, and for form's sake. Let us then fear, beloved: "For the wrath of God is revealed from heaven." [Romans 1:18] Let us fear, for it "is revealed" not "against impiety" only, but "against all unrighteousness." What is "against all unrighteousness"? [Against all] both small and great.

2. In this passage he intimates the lovingkindness of God towards man: and the teaching [of the Gospel] he calls "rain": and what he said above, "when for the time ye ought to be teachers" [Hebrews 5:12], this he says here also. Indeed in many places the Scripture calls the teaching "rain." For (it says) "I will command the clouds that they rain no rain upon it" [Isaiah 5:6], speaking of "the vineyard." The same which in another place it calls "a famine of bread, and a thirst of water." [Amos 8:11] And again, "The river of God is full of waters." [Psalm 65:9]

"For land," he says, "which drinks in the rain that comes oft upon it." Here he shows that they received and drank in the word, yea and often enjoyed this, and yet even so they were not profited. For if (he means) you had not been tilled, if you had enjoyed no rains, the evil would not have been so great. For (it is said) "If I had not come and spoken unto them they had not had sin." [John 15:22] But if you have often drunk and received [nourishment], wherefore have you brought forth other things instead of fruits? For (it is said) "I waited that it should bring forth grapes, and it brought forth thorns." [Isaiah 5:2]

You see that everywhere the Scripture calls sins "thorns." For David also says, "I was turned into mourning when a thorn was fixed in me." [Psalm 32:4, so Septuagint] For it does not simply come on us, but is fixed in; and even if but a little of it remain in, even if we take it not out entirely, that little of itself in like manner causes pain, as in the case of a thorn. And why do I say, 'that little of itself'? Even after it has been taken out, it leaves therein for a long time the pain of the wound. And much care and treatment is necessary, that we may be perfectly freed from it. For it is not enough merely to take away the sin, it is necessary also to heal the wounded place.

But I fear however lest the things said apply to us more than to others. "For," he says, "the earth which drinks in the rain that comes oft upon it." We are ever drinking, ever hearing, but "when the sun is risen" [Matthew 13:6] we straightway lose our moisture, and therefore bring forth thorns. What then are the thorns? Let us hear Christ saying, that "the care of this world, and the deceitfulness of riches, choke the word, and it becomes unfruitful." [Matthew 13:22]

3. "For the earth which drinks in the rain that comes oft upon it," he says, "and brings forth meet herbs." Because nothing is so meet as purity of life, nothing so suitable as the best life, nothing so meet as virtue.

"And brings forth" (says he) "herbs meet for them by whom it is dressed, receives blessing from God." Here he says that God is the cause of all things, giving the heathen a blow, who ascribed the production of fruits to the power of the earth. For (he says) it is not the hands of the husbandman which stir up the earth to bear fruits, but the command from God. Therefore he says, "receives blessing from God."

And see how in speaking of the thorns, he said not, "bringing forth thorns," nor did he use this word expressive of what is useful; but what? "Bearing" [literally "putting out"] "thorns," as if one should say, "forcing out," "throwing out."

"Rejected" (he says) "and near unto cursing." Oh! How great consolation in this word! For he said "near unto cursing," not "a curse." Now he that has not yet fallen into a curse, but has come to be near [thereto], may also come to be far off [therefrom].

And not by this only did he encourage them, but also by what follows. For he did not say "rejected and near unto cursing," "which shall be burned," but what? "Whose end is to be burned," if he continue [such] (he means) unto the end. So that, if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and to become approved, and to partake of blessing.

And with good reason did he call sin "a thistle," saying "that which bears thorns and thistles"; for on whatever side you lay hold on it, it wounds and stings, and it is unpleasant even to look at.

4. Having therefore sufficiently rebuked them, and alarmed and wounded them, he in turn heals them, so as not to cast them down too much, and make them supine. For he that strikes one that is "dull," makes him more dull. So then he neither flatters them throughout, lest he should make them supine, nor does he wound them throughout, but having inserted a little to wound them, he applies much to heal in what follows.

For what does he say? We speak not these things, as having condemned you, nor as thinking you to be full of thorns, but fearing lest this should come to pass. For it is better to terrify you by words, that you may not suffer by the realities. And this is specially of Paul's wisdom.

Source: Homily 10 on Hebrews

[AD 407] John Chrysostom on Hebrews 6:7-8

“Worthless,” he says, “and near to being cursed.” Oh, how great consolation in this word! For he said “near to being cursed,” not “cursed.” Now he that has not yet fallen into a curse but has come to be near to it, may he then come to be far off from it. And not by this only did he encourage them, but also by what follows. For he did not say … “which shall be burned,” but what? “Its end is to be burned,” if he continues in this way to the end, he means. Thus if we cut out and burn the thorns, we shall be able to enjoy those good things innumerable and become approved and partake of blessing.

Source: ON THE EPISTLE TO THE HEBREWS 10.3

[AD 420] Jerome on Hebrews 6:7-8

Would you like to know in what way the faithful are compared with clouds in holy writ? Isaiah says, “I will also command the clouds that they rain no rain upon them.” Moses was speaking as if he were a cloud when he said, “May my teaching drop as the rain.” The letters of the apostles are spiritual rain for us. As a matter of fact, what does Paul say in his letter to the Hebrews?: “For land which has drunk the rain that often falls upon it,” and again, “I planted, Apollos watered.”

Source: HOMILIES ON THE PSALMS, ALTERNATE SERIES 73 (PSALM 96)

[AD 458] Theodoret of Cyrus on Hebrews 6:7-8

By “rain” he referred metaphorically to instruction.

Source: INTERPRETATION OF HEBREWS 6

[AD 893] Photios I of Constantinople on Hebrews 6:7-8

“It is cultivated” manifestly for their salvation and the enjoyment of those producing fruit. And if “the Father is the vinedresser,” just as the Lord says, and again the Son is also the sower, “the one sowing the good seed,” if the crop is suitable for them, that is, if the fruit appears—for we also ought to bear fruit for God, as he says somewhere, “but now having become slaves to God, produce your fruit for sanctification”—then if this is the case, we farm manifestly because of God, in order that we may please him with a virtuous life. Therefore we also will be deemed worthy of his blessing.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.7

[AD 1274] Thomas Aquinas on Hebrews 6:8

293. - Having showed the difficulty involved in pursuing his intention, a difficulty arising from their guilt, the Apostle now resorts to a simile to explain this: first, in regard to good earth; secondly, in regard to bad earth (v. 8).

294. - But it should be noted that according to one explanation the Apostle wished to show by the above that those who have been baptized once cannot be baptized again or be renewed again to penance in another life: ‘Whatsoever your hand is able to do, do it earnestly: for neither work nor reason nor wisdom nor knowledge shall be in hell, whither you are hastening’ (Ec. 9:10): ‘The night comes when no man can work’ (Jn. 9:4). Therefore, let it be explained once more, i.e., after this life, and there is a reason for this. For two things cause penance: one is that which gives it efficacy, namely, the merit of Christ’s Passion: ‘He is the propitiation for our sins’ (1 Jn. 2:2). The other is the example of penance, which we have in Christ by considering His austerity, poverty, and Passion: ‘Christ also suffered for us, leaving you an example that you should follow his steps’ (1 Pt. 2:21). Thus, therefore, is understood what he says, crucifying again, i.e., receiving the fruit of the cross of Christ, and this in regard to that which gives efficacy to penance; and hold him up to contempt as to the example of repenting.

295. - But the simile which is presented here about the earth can be connected to that which was stated above, let us go on to things more perfect, and then the sense will be: If we go on we will have a blessing like the good earth; or it can be connected with what was just said according to both explanations, either about baptism or about the other life. The one about baptism is more literal and then the sense is: Just as the cultivated earth, if it brings forth thorns again, is not cultivated but is burned, so a man who sins after baptism is not washed again.

296. - In regard to the good earth he mentions three things: first, the benefit bestowed; secondly, the fruit it brings (v. 7b); thirdly, the reward (v. 7c).

297. - This earth is the human heart: ‘But that on good ground are they who in a good and perfect heart, hearing the word, keep it and bring forth fruit in patience’ (Lk. 8:15). It is called earth, because just as earth needs rain, so a man needs God’s grace: ‘You have visited the earth and have plentifully watered it’ (Ps. 64:10). ‘And as the rain and the snow come down from heaven and return no more thither, but soak the earth and water it, and make it to spring, and give seed to the sower, and bread to the eater, so shall my word be which shall go forth from my mouth: it shall not return to me void, but it shall do whatsoever I please, and shall prosper in the things for which I sent it’ (Is. 55:10). But the benefit it receives and the doctrine of faith is as rain which falls on the hearts of those who hear the words of preachers and teachers: ‘I will command the clouds to rain no more upon it’ (Is. 5:6); ‘He pours out showers like a flood, which flow from the clouds that cover all above’ (Jb. 36:27). He drinks this rain, when he understands what he hears and is drawn to it: ‘All you that thirst, come to the waters, and you that have no money, make haste, buy and eat’ (Is. 55:1). This doctrine is above it, because some doctrine is from the earth and inclines a person to cling to earthly things; another is from heaven, namely, which teaches heavenly things: ‘For this is not wisdom descending from above, but earthly, sensual, devilish’ (Jas. 3:15); and then he continues: ‘But the wisdom that is from above, first, indeed, is chaste, then peaceable, modest, easy to persuade, consenting to the good, without dissimulation’ (Jas. 3:17). Or above it, i.e., above the faculty of human reason: for the other sciences were founded according to human reason, but this is divinely inspired: ‘For many things are shown to you above the understanding of men’ (Sir. 3:25). But he does not say, ‘always’ or ‘rarely’, but often, because as Augustine says: ‘If always, then it becomes worthless; if rarely, then it is not enough and is neglected’; ‘I have often heard such things as these’ (Jb. 16:2).

298. - The fruit is that it brings forth vegetation useful to those for whose sake it is cultivated. These are good works, which a man performs by the doctrine received: ‘Let the earth bring forth the green herb, and such as may seed’ (Gen. 1:11). This earth is cultivated, first of all, by God: ‘My Father is the husbandman’ (Jn. 15:1); it is also cultivated by the prelate: ‘I have planted, Apollos watered, but God gave the increase’ (1 Cor. 3:6). It is also cultivated by the man himself: ‘Diligently till your ground’ (Pr. 24:27). It is suitable for God unto glory: ‘Do all for the glory of God’ (1 Cor. 10:31); for the one who acts, it is suitable unto eternal life: ‘You have your fruit unto sanctification, and the end life everlasting’ (Rom. 6:22).

299. - Then, when he says, he receives a blessing from God, he mentions the reward, namely, a divine blessing. But that blessing is no less than the production of goodness in us: in the present life it is imperfect, but in the future life it will be perfect: ‘Unto this you are called, to inherit a blessing’ (1 Pt. 3:9).

300. - Then when he says, but that which brings forth thorns and briars is reprobate, he deals with bad earth and does two things: first, he mentions the evil fruit; secondly, the punishment (v. 8b). The fruit, therefore, are the thorns, i.e., minor sins, and the briars, i.e., graver sins, which prick one’s own conscience and sometimes another’s, namely, sins against one’s neighbor: ‘Thorns and thistles shall it bring forth to you’ (Gen. 3:18). In regard to the punishment he mentions three things: first, divine reprobation; secondly, the judge’s condemnation (v. 8c), thirdly, the final punishment (v. 8d). In regard to the first he says, is reprobate. For just as predestination is the source of reward, so reprobation is the sign of condemnation. Therefore, the fact that a person is frequently watered with salutary precepts is a sign of reprobation, if he continues to sin’ ‘Call them reprobate silver, for the Lord has rejected them’ (Jer. 6:30). The condemnation is that he is very near unto a curse: ‘Depart, you accursed, into everlasting fire’ (Mt. 25:41). The punishment is that his end is to be burnt: ‘Every garment mingled with blood shall be burnt, and be fuel for the fire’ (Is. 9:5).

[AD 215] Clement of Alexandria on Hebrews 6:9-12

“We,” according to the good apostle, “wait for the hope of righteousness, for in Christ neither circumcision nor uncircumcision is of any avail, but faith working through love.” “We desire each one of you to show the same earnestness in realizing the full assurance of hope,” and so on to, “having become a high priest forever, after the order of Melchizedek.” Wisdom, full of every virtue, uses similar words to Paul’s: “Anyone who listens to me will live safely, trusting in hope.” The establishment of hope and hope itself are spoken of interchangeably. That is why he has done admirably to add the word trusting to “will live safely.” He is showing that the sort of person who has hold of the hope he hoped for is at peace. This is why he adds, “And he will be tranquil, without fear, free from all evil.” The apostle speaks openly in the first letter to the Corinthians when he says expressly, “Be imitators of me, as I am of Christ,” to bring this about. If you imitate me and I imitate Christ, then you are imitating Christ as he is representing God. So he establishes a target for faith in “the likeness to God so far as possible in justice and holiness combined with practical wisdom,” and the goal in the actualization of the promise on the basis of faith.

Source: STROMATEIS 2.22.136

[AD 407] John Chrysostom on Hebrews 6:9-12

This is the admirable part of Paul’s wisdom.… For when he says, “We desire each one of you,” it is as if one should say, “I wish you always to be in earnest and, such as you were before, to be also now and for the time to come.” For this made his reproof more gentle and easy to be received. And he did not say, “I will,” which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father and what is more than “willing,” “we desire.” He is all but saying, “Pardon us, even if we say what is distasteful.”“We desire each one of you to show the same earnestness in realizing the full assurance of hope until the end.” Hope, he means, carries us through. It recovers us again. So do not despair, lest your hope be in vain. For one that works for good hopes also for good and never despairs of himself.

Source: ON THE EPISTLE TO THE HEBREWS 10.5

[AD 407] John Chrysostom on Hebrews 6:9-12

Hearing these things, let us, I beseech you, “minister to the saints.” For every believer is a saint in that he is a believer. Though he remains a person living in the world, he is a saint. “For,” he says, “the unbelieving husband is sanctified through the wife, and the unbelieving wife through the husband.” See how the faith makes the saint. If then we see even a secular person in misfortune, let us stretch out a hand to him. Let us not be zealous only for those [ascetics] who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others, however, are saints by their faith, and many of them also in manner of life. Let us not refuse to visit one in prison if he is unholy but go visit him if he is a saint. Whether he is a saint or brother, visit him. Suppose then you ask, but if he is unclean and polluted? Listen to Christ saying, “Judge not, that you be not judged.” Act for God’s sake. What am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every one without exception who is in misfortunes, and all the more to a believer who is in the world. Listen to Paul saying, “Do good to all men, and especially to those who are of the household of faith.” But I know not where this notion has come from or how this habit has prevailed. For if one actively seeks after the solitaries and is willing to do good to them alone, but with regard to others, on the contrary, is overcurious in his inquiries and says, “unless he be worthy, unless he be righteous, unless he work miracles, I will not stretch out my hand”—such a one has taken away the greater part of charity. In time he will in turn destroy the charity itself. If it is truly charity, it is shown toward sinners, toward the guilty. For this is charity, not to pity those who have done well, but those who have done wrong.

Source: ON THE EPISTLE TO THE HEBREWS 10.7

[AD 407] John Chrysostom on Hebrews 6:9-12

So then also, if you see anyone in affliction, do not be curious to inquire further. His being in affliction involves a just claim on your aid. For if, when you see an ass choking, you raise him up without curiously inquiring whose he is, much more about a man one ought not to be overcurious in inquiring whose he is. He is God’s, whether heathen or Jew. Even if he is an unbeliever, still he needs help. If the office is committed to you to judge or inquire, then you might well have inquired. But, as it is, his misfortune as such does not permit you to search out these things. Even about people in good health it is not right to be overcurious, nor to be a busybody in other people’s matters; even less about those that are in affliction.

Source: ON THE EPISTLE TO THE HEBREWS 10.8

[AD 407] John Chrysostom on Hebrews 6:9-12

The poor perform needful services for you. What are these? Don’t they serve you well? Suppose then I show an especially poor man who performs needful services for you far greater than they do. He will stand by you in the day of judgment. Will he deliver you from the fire? Will all your servants deliver you likewise? When Tabitha died, who raised her up? The servants who stood around or the poor? But you—you are not even willing to put the freeman on an equality with your servants. The frost is hard, and the poor man is cast out in rags, well-nigh dead, with his teeth chattering. Both by his looks and his air you should be moved. And yet, you pass by, warm and full of drink. How do you expect that God should deliver you when in misfortune? And often you will say to yourself, “If I had found one that had done many wrong things, I would have forgiven him, so won’t God forgive me?” Do not say this. You neglect the one who has done you no wrong, yet you would be able to help. How shall he forgive you when you are sinning against him? Is not this deserving of hell?… Oftentimes you adorn with innumerable vestments of varied colors and gold decorations a dead body, insensible, that can no longer even perceive the honor. Meanwhile one who is in pain and lamenting and tormented and racked by hunger and frost, you neglect and give more to vainglory than to the fear of God.And it does not even stop here. Immediately accusations are brought against the applicant. For why does he not work, you say? And why is he to be maintained in idleness? But, tell me, is it by working that you have what you have? Did you not receive it as an inheritance from your fathers? And even if you work, is this a reason why you should reproach another? Do you not hear what Paul says? For after saying, “If anyone will not work, let him not eat,” he says, “Do not be weary in well doing.” But what do they say? He is an impostor. What do you say, O man? Do you call him an impostor for the sake of a single loaf or of a garment? But, you say, he will sell it immediately. And do you manage all your affairs well? But what? Are all poor through idleness? Is no one so from shipwreck? None from lawsuits? None from being robbed? None from dangers? None from illness? None from any other difficulties? If, however, we hear any one bewailing such evils and crying out aloud and looking up naked toward heaven, with long hair and clad in rags, at once we call him, “The impostor! The deceiver! The swindler!” Are you not ashamed? Whom do you call impostor? Do not accuse the man or give him a hard time. But, you say, he has means and pretends. This is a charge against yourself, not against him. He knows that he has to deal with the cruel, with wild beasts rather than with rational persons. He knows that even if he tells his pitiable story, no one pays any attention. And on this account he is forced to assume even a more miserable guise, that he may melt your soul. If we see a person coming to beg in a respectable dress, “This is an impostor,” you say, “and he comes in this way that he may be supposed to be of good birth.” If we see one in the contrary guise, we reproach him too. What then are they to do? Oh, the cruelty, Oh, the inhumanity!
And why, you say, do they expose their maimed limbs? Because of you. If we were compassionate, they would have no need of these artifices. If they persuaded us at the first application, they would not have contrived these devices. Who is there so wretched as to be willing to cry out so much, as to be willing to behave in an unseemly way, as to be willing to make public lamentations, with his wife destitute of clothing, with his children, to sprinkle ashes on himself? How much worse than poverty are these things? Yet, on account of them, not only are they not pitied, but they are even made subject to our accusations.

Source: ON THE EPISTLE TO THE HEBREWS 11.7-8

[AD 407] John Chrysostom on Hebrews 6:9-12

“Give to him who begs from you, and do not refuse him who would borrow from you.” Stretch out your hand; let it not be closed up. We have not been constituted examiners into others’ lives, for then we should have compassion on no one. When you call upon God, why do you say, “Remember not my sins”? So, even if that person is a great sinner, make this allowance in his case also, and do not remember his sins. It is the season of kindness, not of strict inquiry; of mercy, not of account. He wishes to be maintained; if you are willing, give; but if not willing, send him away without raising doubts. Why are you wretched and miserable? Why do you not pity him yourself, but even turn away those who would as well? For when such a one hears from you, “This person is a cheat; that a hypocrite; and the other lends out money,” he neither gives to the one nor to the other, for he suspects all to be such. For you know that we easily suspect evil, but good, not so easily.

Source: ON THE EPISTLE TO THE HEBREWS 11.9

[AD 407] John Chrysostom on Hebrews 6:9

Moreover he did not say, We think, or, we conjecture, or, we expect, or, we hope, but what? [Hebrews 6:9] "But beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." Which word he also used in writing to the Galatians: "But I am persuaded of you in the Lord, that you will be none otherwise minded." [Galatians 5:10] For in that instance, inasmuch as they were greatly to be condemned, and he could not praise them from things present, he does it from things future ("that you will be none otherwise minded," he says): he said not, you are, but "ye will be none otherwise minded." But here he encourages them from things present. "We are persuaded better things of you, beloved, and things that accompany to salvation, though we thus speak." And since he was not able to say so much from things present, he confirms his consolation from things past; and says,

Source: Homily 10 on Hebrews

[AD 407] John Chrysostom on Hebrews 6:10

"For God is not unrighteous to forget your work, and the love, which you have showed toward His name, in that you have ministered unto the saints and do minister." O how did he here restore their spirit, and give them fresh strength, by reminding them of former things, and bringing them to the necessity of not supposing that God had forgotten. (For he cannot but sin who is not fully assured concerning his hope, and says that God is unrighteous. Accordingly he obliged them by all means to look forward to those future things. For one who despairs of present things, and has given up exerting himself, may be restored by [the prospect of] things future.) As he himself also said in writing to the Galatians, "You did run well" [Galatians 5:7]: and again, "Have ye suffered so many things in vain? If it be yet in vain." [Galatians 3:4]

And as in this place he puts the praise with the reproof, saying, "When for the time ye ought to be teachers" [Hebrews 5:12], so also there, "I marvel that you are so soon removed." [Galatians 1:6] With the reproof is the praise. For respecting great things we marvel, when they fail. You see that praise is concealed under the accusation and the blame. Nor does he say this concerning himself only, but also concerning all. For he said not, I am persuaded, but "we are persuaded better things of you," even good things (he means). He says this either in regard to matters of conduct, or to the recompense. In the next place, having said above, that it is "rejected and near unto a curse," and that it "shall be for burning," he says, we do not by any means speak this of you. "For God is not unrighteous to forget your work, and love." [Hebrews 6:10]

Source: Homily 10 on Hebrews

[AD 215] Clement of Alexandria on Hebrews 6:11

And we desire that every one of you show the same diligence to the full assurance of hope "down to "made an high priest for ever, after the order of Melchizedek."

Source: Clement of Alexandria Stromata Book II

[AD 407] John Chrysostom on Hebrews 6:11-12

5. Why then did we say these things? "But we desire that everyone of you do show the same diligence to the full assurance of hope unto the end; that you be not slothful, but followers of them who through faith and patience inherit the promises."

"We desire," he says, and we do not therefore merely labor for, or even so far as words go, wish this. But what? "We desire" that you should hold fast to virtue, not as condemning your former conduct (he means), but fearing for the future. And he did not say, 'not as condemning your former conduct, but your present; for you have fainted, you have become too indolent'; but see how gently he indicated it, and did not wound them.

For what does he say? "But we desire that every one of you do show the same diligence unto the end." For this is the admirable part of Paul's wisdom, that he does not expressly show that they "had" given in, that they "had" become negligent. For when he says, "We desire that every one of you"— it is as if one should say, I wish you to be always in earnest; and such as you were before, such to be now also, and for the time to come. For this made his reproof more gentle and easy to be received.

And he did not say, "I will," which would have been expressive of the authority of a teacher, but what is expressive of the affection of a father, and what is more than "willing," "we desire." All but saying, Pardon us, even if we say what is distasteful.

"We desire that every one of you do show the same diligence to the full assurance of your hope unto the end." Hope (he means) carries us through: it recovers us again. Be not wearied out, do not despair, lest your hope be in vain. For he that works good hopes also good, and never despairs of himself.

"That ye may not become dull." Still "become"; and yet he said above, "seeing you have become dull of hearing." [Hebrews 5:11] Ob serve however how he limited the dullness to the hearing. And here he hints the very same thing; instead of 'that you may not continue in it,' he says [this]. But again he leads on to that future time for which they were not yet responsible; saying in effect "that you may not become too slothful": since for that which is not yet come we could not be responsible. For he who in regard to the present time is exhorted to be in earnest, as being remiss, will perhaps become even more slothful, but he who is exhorted with reference to the future, not so.

"We desire" (he says) "that every one of you." Great is his affection for them: he cares equally for great and small; moreover he knows all, and overlooks no one, but shows the same tender care for each, and equal value for all: from which cause also he the rather persuaded them to receive what was distasteful in his words.

"That ye be not slothful," he says. For as inactivity hurts the body, so also inactivity as to what is good renders the soul more supine and feeble.

6. "But followers" (he says) "of them, who through faith and patience inherit the promises." And who they are, he tells afterwards. He said before, "Imitate your own former well-doings." Then, lest they should say, What? He leads them back to the Patriarch: bringing before them examples of well-doing indeed from their own history, but of the thought of being forsaken, from the Patriarch; that they might not suppose that they were disregarded and forsaken as worthy of no account, but might know that it is [the portion] of the very noblest men to make the journey of life through trials; and that God has thus dealt with great and admirable men.

Now we ought (he says) to bear all things with patience: for this also is believing: whereas if He say that He gives and thou immediately receive, how have you also believed? Since in that case this is no longer of your faith, but of Me, the Giver. But if I say that I give, and give after an hundred years, and you have not despaired; then have you accounted Me worthy to be believed, then you have the right opinion concerning Me. You see that oftentimes unbelief arises not from want of hope only, but also from faintheartedness, and want of patience, not from condemning him who made the promise.

"For God" (he says) "is not unrighteous to forget your love" and the zeal "which you have showed toward His Name, in that you have ministered unto the saints, and do minister." He testifies great things of them, not deeds only; but deeds done with alacrity, which he says also in another place, "and not only so, but they gave themselves also to the Lord and to us." [2 Corinthians 8:5]

"Which" (he says) "you have showed toward His Name, in that you have ministered to the saints, and do minister." See how again he soothes them, by adding "and do minister." Still even at this time (he says) you are ministering, and he raises them up by showing that they had done [what they did] not to them [the saints], but to God. "Which you have showed" (he says); and he said not "unto the saints," but "towards God," for this is "toward His Name." It is for His Name's sake (he means) that you have done all. He therefore who has the enjoyment from you of so great zeal and love, will never despise you nor forget you.

7. Hearing these things, let us, I beseech you, "minister to the saints." For every believer is a saint in that he is a believer. Though he be a person living in the world, he is a saint. "For" (he says) "the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband." [1 Corinthians 7:14] See how the faith makes the saintship. If then we see even a secular person in misfortune, let us stretch out a hand [to him]. Let us not be zealous for those only who dwell in the mountains; they are indeed saints both in manner of life and in faith; these others however are saints by their faith, and many of them also in manner of life. Let us not, if we see a monk [cast] into prison, in that case go in; but if it be a secular person, refuse to go in. He also is a saint and a brother.

What then (you say) if he be unclean and polluted? Listen to Christ saying, "Judge not that you be not judged." [Matthew 7:1] Do thou act for God's sake. Nay, what am I saying? Even if we see a heathen in misfortune, we ought to show kindness to him, and to every man without exception who is in misfortunes, and much more to a believer who is in the world. Listen to Paul, saying, "Do good unto all men, but especially to those who are of the household of faith." [Galatians 6:10]

But I know not whence this [notion] has been introduced, or whence this custom has prevailed. For he that only seeks after the solitaries, and is willing to do good to them alone, and with regard to others on the contrary is over-curious in his enquiries, and says, 'unless he be worthy, unless he be righteous, unless he work miracles, I stretch out no hand'; [such an one] has taken away the greater part of charity, yea and in time he will in turn destroy the very thing itself. And yet that is charity, [which is shown] towards sinners, towards the guilty. For this is charity, not the pitying those who have done well, but those who have done wrong.

8. And that you may understand this, listen to the Parable: "A certain man" (it is said) "went down from Jerusalem to Jericho, and fell among thieves" [Luke 10:30, etc.]; and when they had beaten him, they left him by the way-side, having badly bruised him. A certain Levite came, and when he saw him, he passed by; A priest came, and when he saw him, he hastened past; a certain Samaritan came, and bestowed great care upon him. For he "bound up his wounds" [Luke 10:34], dropped oil on them, set him upon his ass, "brought him to the inn, said to the host, Take care of him" [Luke 10:35]; and (observe his great liberality), "and I," he says, "will give you whatsoever you shall expend." Who then is his neighbor? "He," it is said, "that showed mercy on him. Go then also," He says, "and do likewise." [Luke 10:37] And see what a parable He spoke. He said not that a Jew did [so and so] to a Samaritan, but that a Samaritan showed all that liberality. Having then heard these things, let us not care only for "those that are of the household of faith" [Galatians 6:10], and neglect others. So then also thou, if you see any one in affliction, be not curious to enquire further. His being in affliction involves a just claim on your aid. For if when you see an ass choking you raise him up, and dost not curiously enquire whose he is, much more about a man one ought not to be over-curious in enquiring whose he is. He is God's, be he heathen or be he Jew; since even if he is an unbeliever, still he needs help. For if indeed it had been committed to you to enquire and to judge, you would have well said thus, but, as it is, his misfortune does not suffer you to search out these things. For if even about men in good health it is not right to be over-curious, nor to be a busybody in other men's matters, much less about those that are in affliction.

9. But on another view what [shall we say]? Did you see him in prosperity, in high esteem, that you should say that he is wicked and worthless? But if you see him in affliction, do not say that he is wicked. For when a man is in high credit, we fairly say these things; but when he is in calamity, and needs help, it is not right to say that he is wicked. For this is cruelty, inhumanity, and arrogance. Tell me what was ever more iniquitous than the Jews. But nevertheless while God punished them, and that justly, yea, very justly, yet He approved of those who had compassion on them, and those who rejoiced over them He punished. [Amos 6:6] For "they were not grieved," it is said, "at the affliction of Joseph."

And again it is said "Redeem [Ransom] those who are ready to be slain: spare not." [Proverbs 24:11] (He said not, enquire curiously, and learn who he is; and yet, for the most part, they who are led away to execution are wicked,) for this especially is charity. For he that does good to a friend, does it not altogether for God's sake: but he that [does good] to one unknown, this man acts purely for God's sake. "Do not spare" your money, even if it be necessary to spend all, yet give.

But we, when we see persons in extreme distress, bewailing themselves, suffering things more grievous than ten thousand deaths, and oftentimes unjustly, we [I say] are sparing of our money, and unsparing of our brethren; we are careful of lifeless things, but neglect the living soul. And yet Paul says, "in meekness instruct those that oppose themselves, if perhaps God should give them repentance to the acknowledging of the truth, and they may recover themselves out of the snare of the devil who are taken captive by him, at His will." [2 Timothy 2:25-26] "If perhaps," he says; you see of how great long-suffering the word is full.

Let us also imitate Him, and despair of no one. For the fishermen too, when they have cast many times [suppose it], have not succeeded; but afterwards having cast again, have gained all. So we also expect that you will all at once show to us ripe fruit. For the husbandman too, after he has sown, waits one day or two days, and is a long while in expectation: and all at once he sees the fruits springing up on every side. This we expect will take place in your case also by the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and also to the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.

Source: Homily 10 on Hebrews

[AD 1274] Thomas Aquinas on Hebrews 6:12

301. - Because the Apostle had said many seemingly harsh things about their state, now to keep them from despair, he shows the intention he had in saying these things, namely, to snatch them from danger. Hence, he does two things: first, he shows the confidence he had in them; secondly, the reason for this confidence (v. 10).

302. - He says, therefore: I have stated that the earth which brought forth thorns and briars is reprobate, but lest you suppose that I consider you such, we feel sure of better things for you and nearer to salvation because of your faith and charity. Thus, he commends their state on two points, namely, on what they had been, because the fact that he says, better things, he supposes that they were in a good state; secondly, on what they awaited in the future, namely, things nearer to salvation: ‘Now our salvation is nearer than when we believed’ (Rom. 13:11). For the more one makes progress in the good, the nearer he gets to salvation. Then he continues, though we speak thus, i.e., even though we speak this way, it is in order to make you cautious: and this proceeds from charity: ‘The just man shall correct in mercy, and shall reprove me (Ps. 140:5).

303. - Then (v. 10) he gives the reasons for the confidence: one is based on their past good works; the other on God’s promise (v. 13). But because the Apostle had said two things, namely, that he had confidence in them and that he spoke harshly to them, he does two things: first, he gives reason for the first; secondly, the reason for the second (v. 11).

304. - The reason he has confidence in them is that he remembers the many good works they did; hence he says, In your case we feel sure of better things. And why? Because God is not so unjust as to overlook your works. But on the other hand it says in Ez. (18:24): ‘If the just man turn himself away from his justice and do iniquity according to all the abominations which the wicked man does, shall he live?’ And a bit later he continues: ‘All his justices, which he has done, shall not be remembered’, and then: ‘The way of the Lord is not right.’ I answer that a man who falls after grace can react in two ways: he might persist in evil, and then God forgets all his justices; or he might repent, and then He remembers his previous good works, because they are accounted as merit. Hence, a Gloss says that after dying, they revive.

305. - But another doubt arises, because it is obvious that justice regards merit. Therefore, if God’s justice requires that He not forget, if he repents, as the Gloss says, then his rising from sin falls under merit, so that he merits grace: which is impossible. I answer that there are two kinds of merit: one rests on justice and is called condign; the other rests entirely on mercy and is called congruous. It is of the latter that he says that it is just, i.e., congruous, i.e., that a man who performed many good deeds should merit. For that mercy is somehow annexed to justice more than in the case of one who never did anything. It is in this sense that God does not forget our work and our love; for eternal life is due to charity alone: ‘If anyone loves, me, he will keep my word’ (Jn. 14:23). For whatever does not proceed from charity is not meritorious: ‘If I have not charity, it profits me nothing’ (1 Cor. 13:3). Hence, he does not say merely, of your work, but adds, and your love, because, as Gregory says: ‘The love of God is not idle, for it performs great things, if it is present: if one refuses to act, there is no love’; ‘Let us not love in word nor in tongue, but in deed and in truth (1 Jn. 3:18). Therefore, he continues, which you have showed for his sake: ‘All whatsoever you do in word or in work, do all in the name of the Lord Jesus Christ’ (Col. 3:17).

306. - What they have showed and in what, he shows when he says, ‘in serving the saints’, namely, by relieving their needs: ‘Whoever will be the greater among you, let him be your minister’ (Mt. 20:26). ‘Communicating to the necessities of the saints’ (Rom. 12:13). And because perseverance is necessary in all things, he continues, as you still do. Therefore, if you have sinned, He will grant pardon out of mercy annexed to justice.

307. - Then (v. 11) he assigns the reason why he spoke so sharply to them, namely, from a desire for their salvation. Hence, in regard to this he does three things: first, he shows his desire; secondly, he mentions the imminent danger (v. 12); thirdly, he explains by an example (v. 12b).

308. - He says, therefore, We have said these things not as though we despaired of you, but rather because we desire that everyone, i.e., each one of you: ‘God is my witness, how I long after you all in the bowels of Jesus Christ’ (Phil. 1:8). But what do we desire? that you show the same carefulness, i.e., that you be careful to show by your works this carefulness for doing good that you have always had. Hence, it is clear that carefulness is required for doing acts of godliness: ‘Martha, Martha, you are careful’ (Lk. 10:41) and for one’s own salvation: ‘Carefully study to present yourself approved unto God’ (2 Tim. 2:15). Any why? To realize the full assurance of hope, namely, that by fulfilling what you have begun, you may obtain what you hope: ‘Hope confounds not’ (Rom. 5:5). And this, until the end: ‘For he that shall persevere to the end, he shall be saved’ (Mt. 24:13).

309. - Then when he says, so that you may not be sluggish, he indicates the danger, which is laziness. For laziness is the fear of a future good action, because one fears that he may fail or not repent: ‘The slothful man says: There is a lion in the way’ (Pr. 26:13). Hence, slothful persons always allege obstacles as an excuse.

310. - Then (12b) he gives the example. As if to say: Be not slothful, but rather imitate the example of the prophets: ‘For an example of suffering evil, of labor and of patience, take the prophets’ (Jas. 5:10); and of other saints, namely the apostles: ‘Be you followers of me, as I also am of Christ’ (1 Cor. 4:16). Be you, therefore, imitators of those who through faith, without which it is impossible to please God (Heb. 11:6) and patience against adversity, inherit the promises. For by formed faith and patience the promised inheritance is obtained: ‘The saints by faith conquered kingdoms, wrought justice, obtained promises’ (Heb. 11:33).

[AD 99] Clement of Rome on Hebrews 6:13-20

With this hope, then, let us attach ourselves to the one who is faithful to promises and just in judgments. The one who bids us to refrain from lying is all the less likely to lie. For nothing is impossible to God, save lying.

Source: 1 CLEMENT 27.1-2

[AD 373] Athanasius of Alexandria on Hebrews 6:13-20

Through Moses God gave commandments about sacrifices, and the whole book of Leviticus is taken up with acceptable ways for them to be carried out. The Lord, through the prophets, found fault with those who contemptuously misstated these things, calling them disobedient to the commandment. He told them, “I have not asked you to do these things!… Neither did I speak to your fathers about sacrifices, nor give them commands about whole burnt offerings.”Some have put forth the opinion that either the Scriptures do not agree or that God, who gave the commandment, is a liar. But in this there can be no disagreement—far from it. The Father, who is truth, cannot lie, “for it is impossible for God to lie,” as Paul affirms. Actually, these things are plain to those who accept the writings of the law with faith and look at them in the right way. Here is my explanation, and may God grant by your prayers that I am not too far from the truth. It does not appear to me that God gave the commandments and the law concerning sacrifices right away when he led them out of Egypt. Nor did he who gave the law really pay any attention to the whole burnt offerings, as such. He was looking ahead to those things that were prefigured and pointed out by them. “For the law has but a shadow of the good things to come.” And “Those regulations were set forth until the time of reformation.”9
That is why the whole law did not deal with sacrifices, although it did include commands concerning them. By means of these commands it began to teach people, calling them away from idols and drawing them to God, giving them proper teaching for the times in which they lived. So you see, God did not give the people those commands about sacrifices and offerings when he brought them out of Egypt, nor even when they first came to Mount Sinai. God is not like people, that he should want those things for himself. No, he gave the commandment so that they might know him and his Word (the Son)—and forget about those so-called gods that do not really exist but appear to do so because of the show people put on.

Source: FESTAL LETTERS 19.4

[AD 373] Ephrem the Syrian on Hebrews 6:13-20

“Through this” oath “God desired to show more convincingly to the heirs of the promise” that God’s promise, because indeed it is God’s, will never be changed. God’s oath was infallible in its being interposed, that is, between God, the angel and Abraham.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 373] Ephrem the Syrian on Hebrews 6:13-20

“Through two unchangeable things” … the former is that he swore by himself. The latter is that David said, “The Lord has sworn and will not change his mind, that you are a priest forever after the order of Melchizedek.” It is by this means that we who have been made coheirs of his promise “might have strong encouragement.” We “have fled for refuge” in order to protect ourselves, not for God’s justice, in order that God may draw and drive us away from the evils of this world, and may open for us the way “into the inner shrine behind the curtain.” We do not go in first. We do not go into the shrine of the tabernacle, where Moses went, but into the inner shrine in heaven, “where Jesus has gone as a forerunner, having become a high priest forever,” not in order to offer the victims of sacrifices, like Aaron, but to offer the word for all nations, like Melchizedek.

Source: COMMENTARY ON THE EPISTLE TO THE HEBREWS

[AD 407] John Chrysostom on Hebrews 6:13-20

Do you see that God regards not his own dignity, but more so how he may persuade people, even though God bears with having unworthy things said of himself. His wish is to impart full assurance. In the case of Abraham, indeed, the apostle shows that the whole promise was of God, not of [Abraham’s] patient endurance, since God was even willing to add an oath—for it was by him by whom men swear that God also “swore,” that is “by himself.” People swear by one greater. God swore not by one greater, for there was none greater, yet he did it. It is not the same thing for man to swear by himself as for God, for man is not the final authority over himself. You see then that this is said no more for Abraham than for ourselves: “that we who have fled for refuge,” he says, “might have strong encouragement to seize the hope set before us.” Here too again, “having patiently endured, he obtained the promise.” …He did not say, “when he swore.” One shows the seriousness of an oath by speaking of swearing by one greater. But since the race of humanity is hard of belief, he condescends to communicate on our level. So then for our sake he [so to speak] swears, even though it be unworthy of him that he should not be believed. So also in this sense the apostle made that other statement, “He learned obedience through what he suffered,” because people think going through experience to be more worthy of reliance.

Source: ON THE EPISTLE TO THE HEBREWS 11.2

[AD 407] John Chrysostom on Hebrews 6:13-20

Paul shows that while we are still in the world and not yet departed from this life, we are already living amid God’s promises. For through hope we are already in heaven.… As the anchor, dropped from the vessel, does not allow it to be carried about even if ten thousand winds agitate it but, being depended upon, makes it steady, so also does hope.Note what a fitting image he has chosen. He did not speak of a foundation, which would not be suitable, but of an anchor. For that which is on the tossing sea and seems not to be very firmly fixed stands on the water as upon land and is shaken and yet is not moved. For in regard to those who are very firm and who love the truth, Christ with good reason spoke of one who “has built his house on a rock.” But in respect of those who are giving way and who ought to be carried through by hope, Paul has more suitably set down this metaphor. For the surge and the great storm toss the boat, but hope does not permit it to be carried back and forth, although winds innumerable agitate it, so that, unless we had this hope we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply “anchor,” but “sure and steadfast,” not shaken.

Source: ON THE EPISTLE TO THE HEBREWS 11.3

[AD 407] John Chrysostom on Hebrews 6:13-16

"For when God made promise to Abraham, because He could swear by no greater, He swore by Himself, saying, Surely blessing I will bless you, and multiplying I will multiply you. And so after he had patiently endured, he obtained the promise. For men verily swear by the greater, and an oath for confirmation is to them an end of all strife."

1. Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the [thought] that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them. For as in the case of punishment, he alarms them rather by those [viz. things future], so also in the case of the prizes [set before them], he encourages them by these [viz. by things past], showing [herein] God's way of dealing. And that is, not to bring in what has been promised immediately, but after a long time. And this He does, both to present the greatest proof of His power, and also to lead us to Faith, that they who are living in tribulation without having received the promises, or the rewards, may not faint under their troubles.

And omitting all [the rest], though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case.

And yet at the end of the Epistle he says, that "all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect." [Hebrews 11:13] "For when God made promise to Abraham" (he says) "because He could swear by no greater, He swore by Himself, saying, Surely blessing I will bless you, and multiplying I will multiply you. And so after he had patiently endured, he obtained the promise." [c. xi. 39, 40] How then does he say at the end [of the Epistle] that "he received not the promises," and here, that "after he had patiently endured he obtained the promise"? How did he not receive? How did he obtain? He is not speaking of the same things in this place and in the other, but makes the consolation twofold. God made promises to Abraham, and after a long space of time He gave the things [spoken of] in this place, but those others not yet.

"And so after he had patiently endured, he obtained the promise." Do you see that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness. And this he had indeed shown through [the instance of] the [Jewish] people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end [of the Epistle] he proves something more also: [viz.] that even though they had patiently endured, they did not obtain; and yet not even so are they grieved.

2. "For men verily swear by the greater, and an Oath for confirmation is to them an end of all strife. But God because He could swear by no greater, swore by Himself." Well, who then is He that swore unto Abraham? Is it not the Son? No, one says. Certainly indeed it was He: however, I shall not dispute [thereon]. So when He [the Son] swears the same oath, "Verily, verily, I say unto you," is it not plain that it was because He could not swear by any greater? For as the Father swore, so also the Son swears by Himself, saying, "Verily, verily, I say unto you." He here reminds them also of the oaths of Christ, which He was constantly uttering. "Verily, verily, I say unto you, he that believes in Me shall never die." [John 11:26]

What is, "And an oath for confirmation is to them an end of all strife"? It is instead of, "by this every doubtful question is solved": not this, or this, but every one.

Source: Homily 11 on Hebrews

[AD 425] Severian of Gabala on Hebrews 6:13-20

When he said above, “the full assurance of the hope,” he made clear that God furnished to Abraham “full assurance,” not that which belonged to his conduct through works but that which belonged to him through God’s redemptive plan.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.17

[AD 428] Theodore of Mopsuestia on Hebrews 6:13-20

“Through two unchangeable things,” namely, that God would never be able to lie about what had been promised and that he made the promise with an oath.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.18

[AD 428] Theodore of Mopsuestia on Hebrews 6:13-20

Paul added that “Christ” has become “an eternal high priest” for us, in that Christ leads all those believing through him in each generation to God based on the hope of the resurrection.

Source: FRAGMENTS ON THE EPISTLE TO THE HEBREWS 6.20

[AD 458] Theodoret of Cyrus on Hebrews 6:13-20

As God has no one superior to him (he is saying), his oath was witness; he swore by himself, in fact. Yet though making a promise and doing it with an oath, he did not immediately fulfill the promise; instead, the patriarch needed great patience, and only with the passage of a great length of time did he thus see the realization of the promise.

Source: INTERPRETATION OF HEBREWS 6

[AD 458] Theodoret of Cyrus on Hebrews 6:13-20

By “curtain” he referred to heaven: the Lord promised to give the kingdom of heaven to those believing in him.

Source: INTERPRETATION OF HEBREWS 6

[AD 458] Theodoret of Cyrus on Hebrews 6:13-20

He augmented their confidence with the name forerunner: if he is our forerunner and has gone up for us, we too must follow and be granted ascent.

Source: INTERPRETATION OF HEBREWS 6

[AD 458] Theodoret of Cyrus on Hebrews 6:13-20

He is a high priest forever, not in offering sacrifices (having offered his own body once), but in being a mediator leading the believers to the Father; through him (he says, remember) we both have had access to the Father. The Lord himself says in the sacred Gospels, “No one comes to the Father except through me.” We must be aware, of course, that the divine apostle made mention of the oaths sworn to Abraham so that the unchanging character of the divine will should be brought out; it endures in advance the stability of high priesthood according to the order of Melchizedek, the oath being linked to the word at this place.

Source: INTERPRETATION OF HEBREWS 6

[AD 407] John Chrysostom on Hebrews 6:17

God, however, ought to have been believed even without an oath: [Hebrews 6:17] "wherein" (he says) God willing more abundantly to show unto the heirs of promise the immutability of His counsel, confirmed it [lit. "mediated" ] by an oath. In these words he comprehends also the believers, and therefore mentions this "promise" which was made to us in common [with them]. "He mediated" (he says) "by an oath." Here again he says that the Son was mediator between men and God.

Source: Homily 11 on Hebrews

[AD 407] John Chrysostom on Hebrews 6:18

"That by two immutable things, in which it was impossible that God should lie." What are these two? The speaking and promising; and the adding an oath to the promise. For since among men that which is [confirmed] by an oath is thought more worthy of credit, on this account He added that also.

Do you see that He regards not His own dignity, but how He may persuade men, and endures to have unworthy things said concerning Himself. That is He wishes to impart full assurance. And in the case of Abraham indeed [the Apostle] shows that the whole was of God, not of his patient endurance, since He was even willing to add an oath, for He by whom men swear, by Him also God "swore," that is "by Himself." They indeed as by one greater, but He not as by one greater. And yet He did it. For it is not the same thing for man to swear by himself, as for God. For man has no power over himself. You see then that this is said not more for Abraham than for ourselves: "that we" (he says) "might have strong consolation, who have fled for refuge to lay hold on the hope set before us." Here too again, "after he had patiently endured he obtained the promise."

"Now" he means, and he did not say "when He swore." But what the oath is, he showed, by speaking of swearing by a greater. But since the race of men is hard of belief, He condescends to the same [things] with ourselves. As then for our sake He swears, although it be unworthy of Him that He should not be believed, so also did [the Apostle] make that other statement: "He learned from the things which He suffered" [Hebrews 5:8], because men think the going through experience more worthy of reliance.

What is "the hope set before us"? From these [past events] (he says) we conjecture the future. For if these came to pass after so long a time, so certainly the others will. So that the things which happened in regard to Abraham give us confidence also concerning the things to come.

Source: Homily 11 on Hebrews

[AD 407] John Chrysostom on Hebrews 6:19-20

3. "Which [hope] we have as an anchor of the soul both sure and steadfast, and which enters into that within the veil: whither the forerunner is for us entered, even Jesus, made High Priest forever after the order of Melchisedec." He shows, that while we are still in the world, and not yet departed from [this] life, we are already among the promises. For through hope we are already in heaven. He said, "Wait; for it shall surely be." Afterwards giving them full assurance, he says, "nay rather by hope." And he said not, "We are within," but 'It has entered within,' which was more true and more persuasive. For as the anchor, dropped from the vessel, does not allow it to be carried about, even if ten thousand winds agitate it, but being depended upon makes it steady, so also does hope.

And see how very suitable an image he has discovered: For he said not, Foundation; which was not suitable; but, "Anchor." For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, "Whosoever has built his house on a rock." [Matthew 7:24] But in respect of those who are giving way, and who ought to be carried through by hope, Paul has suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and there, although winds innumerable agitate it: so that, unless we had this [hope] we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply "Anchor," but "sure and steadfast" [i.e.] not shaken. "Which enters into that within the veil"; instead of 'which reaches through even to heaven.'

4. Then after this he led on to Faith also, that there might not only be hope, but a very true [hope]. For after the oath he lays down another thing too, even proof by facts, because "the forerunner is for us entered in, even Jesus ." But a forerunner is a forerunner of some one, as John was of Christ.

Now he did not simply say, "He is entered in," but "where He is entered in a forerunner for us," as though we also ought to attain. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner; for the forerunner and those who follow ought to be in the same road, and to arrive after [each other].

"Being made an High Priest forever after the order," he says, "of Melchisedec." Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind [of Priesthood] only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh.

5. Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead "the reasonable service." [Romans 12:1] But what is "the reasonable service"? The [offerings made] through the soul; those made through the spirit. ("God," it is said, "is a Spirit, and they that worship Him must worship Him in spirit and in truth" [John 4:24]); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

These sacrifices one may see in the Old [Testament] also, shadowed out beforehand. "Offer to God," it is said, "a sacrifice of righteousness" [Psalm 4:5]; "Offer a sacrifice of praise" [Psalm 50:14]; and, "a sacrifice of praise shall glorify Me" [Psalm 50:23], and, "the sacrifice of God is a broken spirit" [Psalm 51:17]; and "what does the Lord require of you but" to hearken to Him? [Micah 6:8] "Burnt-offerings and sacrifices for sin You have had no pleasure in: then I said, Lo I come to do Your will, O God!" [Psalm 40:6-7], and again, "To what purpose do ye bring the incense from Sheba?" [Jeremiah 6:20] "Take away from Me the noise of your songs, for I will not hear the melody of your viols." [Amos 5:23] But instead of these "I will have mercy and not sacrifice." [Hosea 6:6] You see with what kind of "sacrifices God is well pleased." [Hebrews 13:16] You see also that already from the first the one class have given place, and these have come in their stead.

These therefore let us bring, for the other indeed are [the offerings] of wealth and of persons who have [possessions], but these of virtue: those from without, these from within: those any chance person even might perform; these only a few. And as much as a man is superior to a sheep, so much is this sacrifice superior to that; for here you offer your soul as a victim.

6. And other sacrifices also there are, which are indeed whole burnt-offerings, the bodies of the martyrs: there both soul and body [are offered]. These have a great savor of a sweet smell. Thou also art able, if you will, to bring such a sacrifice.

For what, if you dost not burn your body in the fire? Yet in a different fire you can, for instance, in that of voluntary poverty, in that of affliction. For to have it in one's power to spend one's days in luxury and expense, and yet to take up a life of toil and bitterness, and to mortify the body, is not this a whole burnt-offering? Mortify your body, and crucify it, and you shall yourself also receive the crown of this martyrdom. For what in the other case the sword accomplishes, that in this case let a willing mind effect. Let not the love of wealth burn, or possess you, but let this unreasonable appetite itself be consumed and quenched by the fire of the Spirit; let it be cut in pieces by the sword of the Spirit.

This is an excellent sacrifice, needing no priest but him who brings it. This is an excellent sacrifice, performed indeed below but immediately taken up on high. Do we not wonder that of old time fire came down and consumed all? It is possible now also that fire may come down far more wonderful than that, and consume all the presented offerings: nay rather, not consume, but bear them up to heaven. For it does not reduce them to ashes, but offers them as gifts to God.

7. Such were the offerings of Cornelius. For (it is said) "your prayers and your alms have come up for a memorial before God." [Acts 10:4] You see a most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. "He" (it is said) "that stops his ears that he may not hear the poor" [Proverbs 21:13], his prayer God will not hearken to. "Blessed is he that considers the poor and needy: the Lord will deliver him in the evil day." [Psalm 40:1] But what day is evil except that one which is evil to sinners?

What is meant by "he that considers"? He that understands what it is to be a poor man, that has thoroughly learned his affliction. For he that has learned his affliction, will certainly and immediately have compassion on him. When you see a poor man, do not hurry by, but immediately reflect what you would have been, had you been he. What would you not have wished that all should do for you? "He that considers" (he says). Reflect that he is a free-man like yourself, and shares the same noble birth with you, and possesses all things in common with you; and yet oftentimes he is not on a level even with your dogs. On the contrary, while they are satiated, he oftentimes lies, sleeps, hungry, and the free-man has become less honorable than your slaves.

But they perform needful services for you. What are these? Do they serve you well? Suppose then I show that this [poor man] too performs needful services for you far greater than they do. For he will stand by you in the Day of judgment, and will deliver you from the fire. What do all your slaves do like this? When Tabitha died, who raised her up? The slaves who stood around or the poor? But you are not even willing to put the free-man on an equality with your slaves. The frost is hard, and the poor man is cast out in rags, nearly dead, with his teeth chattering, both by his looks and his air fitted to move you: and thou passes by, warm and full of drink; and how do you expect that God should deliver you when in misfortune?

And oftentimes you say this too: 'If it had been myself, and I had found one that had done many wrong things, I would have forgiven him; and does not God forgive?' Say not this. Him that has done you no wrong, whom you are able to deliver, him you neglect. How shall He forgive you, who art sinning against Him? Is not this deserving of hell?

And how amazing! Oftentimes you adorn with vestments innumerable, of varied colors and wrought with gold, a dead body, insensible, no longer perceiving the honor; while that which is in pain, and lamenting, and tormented, and racked by hunger and frost, you neglect, and givest more to vainglory, than to the fear of God.

8. And would that it stopped here; but immediately accusations are brought against the applicant. For why does he not work (you say)? And why is he to be maintained in idleness? But (tell me) is it by working that you have what you have, did you not receive it as an inheritance from your fathers? And even if you dost work, is this a reason why you should reproach another? Do you not hear what Paul says? For after saying, "He that works not, neither let him eat" [2 Thessalonians 3:10], he says, "But ye be not weary in well doing." [2 Thessalonians 3:13]

But what say they? He is an impostor. What do you say, O man? Callest thou him an impostor, for the sake of a single loaf or of a garment? But (you say) he will sell it immediately. And do you manage all your affairs well? But what? Are all poor through idleness? Is no one so from shipwreck? None from lawsuits? None from being robbed? None from dangers? None from illness? None from any other difficulties? If however we hear any one bewailing such evils, and crying out aloud, and looking up naked toward heaven, and with long hair, and clad in rags, at once we call him, The impostor! The deceiver! The swindler! Are you not ashamed? Whom do you call impostor? Give nothing, and do not accuse the man.

But (you say) he has means, and pretends. This is a charge against yourself, not against him. He knows that he has to deal with the cruel, with wild beasts rather than with men, and that, even if he utter a pitiable story, he attracts no one's attention: and on this account he is forced to assume also a more miserable guise, that he may melt your soul. If we see a person coming to beg in a respectable dress, This is an impostor (you say), and he comes in this way that he may be supposed to be of good birth. If we see one in the contrary guise, him too we reproach. What then are they to do? O the cruelty, O the inhumanity!

And why (you say) do they expose their maimed limbs? Because of you. If we were compassionate, they would have no need of these artifices: if they persuaded us at the first application, they would not have contrived these devices. Who is there so wretched, as to be willing to cry out so much, as to be willing to behave in an unseemly way, as to be willing to make public lamentations, with his wife destitute of clothing, with his children, to sprinkle ashes on [himself]. How much worse than poverty are these things? Yet on account of them not only are they not pitied, but are even accused by us.

9. Shall we then still be indignant, because when we pray to God, we are not heard? Shall we then still be vexed, because when we entreat we do not persuade? Do we not tremble for fear, my beloved?

But (you say) I have often given. But do you not always eat? And do you drive away your children often begging of you? O the shamelessness! Do you call a poor man shameless? And thou indeed art not shameless when plundering, but he is shameless when begging for bread! Considerest thou not how great are the necessities of the belly? Do you not do all things for this? Do you not for this neglect things spiritual? Is not heaven set before you and the kingdom of heaven? And thou fearing the tyranny of that [appetite] endurest all things, and thinkest lightly of that [kingdom]. This is shamelessness.

Do you see not old men maimed? But O what trifling! 'Such an one' (you say) 'lends out so many pieces of gold, and such an one so many, and yet begs.' You repeat the stories and trifles of children; for they too are always hearing such stories from their nurses. I am not persuaded of it. I do not believe this. Far from it. Does a man lend money, and beg when he has abundance? For what purpose, tell me? And what is more disgraceful than begging? It were better to die than to beg. Where does our inhumanity stop? What then? Do all lend money? Are all impostors? Is there no one really poor? "Yea" (you say) "and many." Why then do you not assist those persons, seeing you are a strict enquirer into their lives? This is an excuse and a pretense.

"Give to every one that asks of you, and from him that would borrow of you turn not thou away." [Matthew 5:42] Stretch out your hand, let it not be closed up. We have not been constituted examiners into men's lives, since so we should have compassion on no one. When you call upon God why do you say, Remember not my sins? So then, if that person even be a great sinner, make this allowance in his case also, and do not remember his sins. It is the season of kindness, not of strict enquiry; of mercy, not of account. He wishes to be maintained: if you are willing, give; but if not willing, send him away without raising doubts. Why are you wretched and miserable? Why do you not even yourself pity him, and also turnest away those who would? For when such an one hears from you, This [fellow] is a cheat; that a hypocrite; and the other lends out money; he neither gives to the one nor to the other; for he suspects all to be such. For you know that we easily suspect evil, but good, not [so easily].

10. Let us "be merciful," not simply so, but "as our heavenly Father is." [Luke 6:36] He feeds even adulterers, and fornicators, and sorcerers, and what shall I say? Those having every kind of wickedness. For in so large a world there must needs be many such. But nevertheless He feeds all; He clothes all. No one ever perished of hunger, unless one did so of his own choice. So let us be merciful. If one be in want and in necessity, help him.

But now we have come to such a degree of unreasonableness, as to act thus not only in regard to the poor who walk up and down the alleys, but even in the case of men that live in [religious] solitude. Such an one is an impostor, you say. Did I not say this at first, that if we give to all indiscriminately, we shall always be compassionate; but if we begin to make over-curious enquiries, we shall never be compassionate? What do you mean? Is a man an impostor in order to get a loaf? If indeed he asks for talents of gold and silver, or costly clothes, or slaves, or anything else of this sort, one might with good reason call him a swindler. But if he ask none of these things, but only food and shelter, things which are suited to a philosophic life, tell me, is this the part of a swindler? Cease we from this unseasonable fondness for meddling, which is Satanic, which is destructive.

For indeed, if a man say that he is on the list of the Clergy, or calls himself a priest, then busy yourself [to enquire], make much ado: since in that case the communicating without enquiry is not without danger. For the danger is about matters of importance, for thou dost not give but receive. But if he want food, make no enquiry.

Enquire, if you will, how Abraham showed hospitality towards all who came to him. If he had been over-curious about those who fled to him for refuge, he would not have "entertained angels." [Hebrews 13:2] For perhaps not thinking them to be angels, he would have thrust them too away with the rest. But since he used to receive all, he received even angels.

What? Is it from the life of those that receive [your bounty] that God grants you your reward? Nay [it is] from your own purpose, from your abundant liberality; from your loving-kindness; from your goodness. Let this be [found], and you shall attain all good things, which may we all attain, through the grace and lovingkindness of our Lord Jesus Christ, with whom to the Father and together with the Holy Ghost, be glory, power, honor, now and for ever and world without end. Amen.

Source: Homily 11 on Hebrews

[AD 1274] Thomas Aquinas on Hebrews 6:20

311. - Above, the Apostle showed why he had confidence in them, namely, because of the good they performed; here he shows the same because of the promise made to the Patriarchs. Hence, he does two things: first, he mentions the promise; secondly, he assigns the reason for what he says (v. 16). In regard to the first he does three things: first, he shows to whom the promise was made; secondly, he shows that the way the promise was given was suitable (v. 13b) thirdly, the effect of the promise (v. 15).

312. - When God made a promise to Abraham: ‘To Abraham were the promises made and to his seed’ (Gal. 3:16). The reason for this is that by faith we adhere to God; consequently, by faith we obtain the promise. For the first example of faith was found in Abraham, and this because he was the first to withdraw from associating with unbelievers: ‘Go forth out of your country, and from your kindred, and out of your father’s house’ (Gen. 12:1); secondly, because he was the first to believe something above nature: ‘Who against hope believed in hope’ (Rom. 4:18). Hence, Gen. (15:6): ‘Abraham believed God and it was reputed to him unto justice.’ For he was the first to receive the seal of faith, namely, circumcision (Rom. 4:11).

313. - The manner in which the promise was suitable for two reasons: first, because of the oath; secondly, by reason of the words of the promise (v. 14).

314. - He says, therefore: God, wishing to show that His promise is firm and stable, since he had no one greater by whom to swear: ‘The Lord is high above all nations’ (Ps. 112:4), swore by himself: ‘By my own self have I sworn, says that Lord’ (Gen. 22:16). In this you have an example that an oath is not of itself unlawful, because the Scripture does not attribute to God anything which of itself is a sin. For Scripture intends to direct and lead us to God: ‘Be you followers of God, as most dear children’ (Eph. 5:1). Nevertheless, frequent swearing is forbidden: ‘Let not your mouth be accustomed to swearing’ (Sir. 23:9), and so are oaths taken in vain: ‘You shall not take the name of the Lord your God in vain’ (Ex. 20:7).

315. - Then (v. 14) he shows the manner in which the promise was made. As if to say: Do not believe me, unless I bless you. A blessing refers to bestowing benefits: ‘The blessing of the Lord makes men rich’ (Pr. 10:22); I will multiply you, which pertains to numerous offspring. Both promises were made to Abraham, as is clear from Gen. (14 & 15). But he repeats the words, blessing, I will bless, in order to designate both temporal and spiritual goods, and the continuance of his blessing. Or, ‘blessing I will bless’ in the multitude of holy offspring, which is designated by the stars of heaven: ‘Look up to heaven and number the stars if you can. And he said unto him: So shall your seed be’ (Gen. 15:5). And multiplying, I will multiply in the number of evil and perverse children, which are designated by the sands of the seashore. Or I will bless you in the good things of grace and multiply you in the good things of glory: ‘How great is the multitude of your sweetness, O Lord’ (Ps. 30:20).

316. - The effect of the promise was that Abraham, ‘having patiently endured, obtained the promise. For patient endurance consists not only in doing something great, but also in waiting a long time. But Abraham had the promise, although he never possessed the pace of a foot of land, as it says in Ac (7:5); furthermore, even until his old age he possessed no offspring. But he still kept his hope: ‘Take, my brethren, for an example of suffering evil, of labor and patience, the prophets who spoke in the name of the Lord’ (Jas. 5:10); ‘Look unto Abraham your father and to Sarah that bore you’ (Is. 51:2).

317. - Then when he says, Men indeed swear by a greater than themselves, he states the reason for the foregoing. In regard to this he does three things: first, he mentions a human custom; secondly, the reason behind the custom; thirdly, the fruit of the promise (v. 18).

318. - Two human customs are mentioned: one in regard to that by which one swears; the other in regard to the effect of an oath: in all their disputes an oath is final for confirmation. Now that by which one swears is greater, and reasonably so. For swearing is nothing more that settling a doubt. Therefore, just as in the sciences nothing is settled except by something more certain, so, because nothing is more certain with men than God, one swears by Him, as by something greater and more certain.

319. - But sometimes one swears by the Son, Who is less; as when one says, ‘by Christ’ or by the creature, as Joseph swore by the health of Pharaoh (Gen. 42:16). I answer that there are two ways of swearing by God: one is by a simple attestation, as when one says, ‘By God, it is so.’ As if to say: God is my witness that it is as I say: ‘For God is my witness, who I serve in spirit’ (Rom. 1:9). Another way is by execration, which occurs when something, such as the head of the soul or something of that sort, is offered unto God for vengeance, if it is not so. This is the way the Apostle swore in 2 Cor (1:23): ‘But I call God to witness upon my soul.’ As if to say: I offer my soul as witness, for which I take God’s name. And this is very solemn. But one swears by a creature not as such, but inasmuch as some sign of God’s power is resplendent in it. For since all power is from God (Rom. 13:1), then, inasmuch as someone exercises power over a group, if he swears by it, he swears by God, Whose power is reflected in it. This is the way Joseph swore by the health of Pharaoh. This, therefore, is what he says, Men swear by one greater than themselves.

320. - But it should be noted that those who are otherwise known as perjurers must be kept from taking oaths, because the greatest reverence should be shown an oath, and from their past actions it is presumed that they will not show an oath proper reverence. Likewise, children should not be compelled to take an oath before the years of puberty, because they do not yet have perfect use of reason to know what reverence must be paid an oath. Also persons of high stations; because an oath is required of those about whose words or actions there is doubt. But it detracts from persons of high station, when one doubts the truth of what they say. Hence, in the Decretals (q. 2, ch. 4) it says that a priest should not take an oath for some slight cause. But the causes in which it is lawful to swear are the following: for strengthening peace, as Laban swore (Gen. 31:48); secondly, for preserving one’s good name; thirdly, for pledging fealty, as vassals swore to their lord; fourthly, for having obedience fulfilled, if something honorable is commanded by a superior; fifthly, for obtaining security; sixthly, for attesting to a truth, which is the way the Apostle swore: ‘God is my witness, whom I serve in my spirit’ (Rom. 1:9).

321. - Then when he says, and an oath is final for confirmation, he mentions the effect of an oath, which is to put an end to all controversy. For just as in the sciences one stops when he has reduced his proof to the first principles, so is the divine law, when one come to the first truth, he stops and this is the time, when the first truth is invoked as a witness: ‘The master of the house shall be brought to the gods and he shall swear’ (Ex. 22:8). Thus all questions and all controversies are settled.

322. - Then when he says, So when God desired to show more abundantly to the heirs of the promise the immutability of his purpose, he interposed an oath, he states the reason why God willed to swear, namely, to show the immutability of His promise. Hence, he says, wherein, i.e., by the fact that He interposed an oath, desiring more abundantly to show; for it was abundant that He promised, but more abundant that He swore, desiring, I say, to show to the heirs of the promise, i.e., of the thing promised: ‘They that are the children of the promise are accounted for the seed’ (Rom. 9:8), to show, I say, the immutability of his purpose. It should be noted in regard to things which proceed from God that two things must be considered, namely, the coming-forth of things and God’s counsel by which such a coming-forth is caused. God’s counsel is absolutely unchangeable: ‘My counsel shall stand and all my will shall be done’ (Is. 46:10). But the disposition is quite changeable, for the Lord sometimes announces something according as the order and coming-forth of things requires, as in Is (38:1) ‘Take order with your house, for you shall die and not live’; for the cause of his sickness was such that he should die from it. Also in Jonah (3:4): ‘Yet forth days and Nineveh shall be destroyed’, because it has deserved destruction: ‘I will suddenly speak against a nation and a kingdom, to root out, to pull down and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil I have thought to do to them’ (Jer. 18:7). In this case the prophecy is a threat. But sometimes something is announced according to God’s eternal counsel, and in that case God never repents or retracts it: ‘But the triumpher in Israel will not spare, and will not be moved to repentance’ (1 Sam. 15:29). Yet it should be noted that whenever God promises something under oath, it is a prophecy of predestination which reveals God’s plan. Such a promise is absolutely unchangeable.

323. - Then (v.18) he shows the fruit of the promise: first, he shows that that fruit is; secondly, what follows upon it (v. 19).

324. - The fruit, of course, is that our hope is certain; hence, he says, that we might have strong, i.e., firm, encouragement of hope, by two unchangeable things, in which it is impossible that God should be false, namely, by God who promises and does not lie: ‘God is not a man that he should lie’ (Num. 23:19) and by the oath in which there is a stronger confirmation of the truth. But it should be noted that just as sensual delight is a sense experience and memory of the past, so hope is of the future: ‘None that trust in him shall fail in strength’ (1 Mac 2:61); ‘They that hope in the Lord shall renew their strength, and they shall take wings as eagles; they shall run and not be weary, they shall walk and not faint’ (Is. 40:31). We may have, I say, we who have fled for refuge from the evils of the world and the onslaught of the enemy, to seize the hope set before us: ‘Lord, you have been my refuge’ (Ps. 89:11); ‘The name of the Lord is a strong tower; the just runs to it and shall be exalted’ (Pr. 18:10).

325. - Then when he says, we have this as a sure and steadfast anchor of the soul, he shows that faith will obtain that promise; and he makes use of a simile. For he compares hope to an anchor, which just as it secures ship in the sea, so hope secures the soul in God in this work, which is, as it were, a kind of sea: ‘So is this great sea, which stretches wide its arms’ (Ps. 103:25); hence, it is made of iron: ‘I know whom I have believed and I am certain’ (2 Tim. 1:12). Also it should be firm, so that is it is not easily removed from the ship; thus a man should be held fast to that hope as an anchor and hope is that the anchor is fixed to a low place, but hope is fixed in the highest, namely, to God. For nothing in the present life is so firm that the soul could be secure and at rest; hence, it says in Gen. (8:8) that the dove found no place where her foot might rest. And, therefore, he says that this hope should enter into the inner shrine behind the veil. For the Apostle understand the present condition of the Church by the holy things that were in the tabernacle; but by the holy of holies, which was separated from the saints by a veal, he understands the state of future glory. Therefore, he wills that the anchor of our hope be fixed in that which is now veiled from our eyes: ‘The eye has not seen, O God, besides thee, what things you have prepared for them that wait for you’ (Is. 64:4); ‘How great is the multitude of your sweetness, O Lord, which you have hidden for them that fear you!’ (Ps. 30:20). This, our forerunner, who has entered there, has fixed there; hence, it says in Jn (14:2): ‘I go to prepare a place for you.’ He shall go up that shall open the way before them’ (Mic. 2:13). Therefore, he says that Jesus has gone as a forerunner on our behalf within the veil and has fixed our hope there, as it says in the collect of vigil and of Ascension day. Yet because the high priest alone was permitted to enter within the veil (Lev 16), he says that Jesus has entered on our behalf, having become a high priest for ever after the order of Melchizedek. Notice how elegantly the Apostle returns to his main theme. For he had begun to speak of the priesthood and then digressed; but now he returns to it, as is obvious.