Hebrews 3

Hebrews 3:1

Basil of Caesarea: According to the words of the wise Solomon in the Proverbs, he was created. “The Lord,” he says, “created me.” And he is called “the beginning of the evangelical way” which leads us to the kingdom of heaven, since he is not a creature in substance but was made the “way” in the divine dispensation. For “being made” and “being created” have the same meaning. In fact, as he was made a way, so also was he made a door, a shepherd, a messenger, a sheep, and, in turn, a high priest and apostle, different names given according to the different conceptions. — LETTER 8

John Chrysostom: But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next:

“Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house.”

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

“As also Moses in all His house,” that is, either among the people, or in the temple. But here he uses the expression “in His house,” just as one might say, concerning those in the household; even as some guardian and steward of a household, so was Moses to the people. For that by “house” he means the people, he added, “whose house we are”; that is, we are in His creation. — Homily on Hebrews 5

John Chrysostom: “Whence holy brethren” (he says “whence” instead of “for this cause”), “partakers of an heavenly calling” - seek nothing here, if ye have been called yonder - yonder is the reward, yonder the recompense. What then? “Consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that appointed Him, as also Moses was faithful in all His house.” What is “who was faithful to Him that appointed Him?” It is, well disposed, protecting what belongs to Him, not allowing them to be lightly carried away, “as also Moses in all His house”; that is, know who your High Priest is, and what He is, and ye will need no other consolation nor encouragement. Now he calls Him “Apostle,” on account of His having been “sent,” and “high priest of our profession,” that is of the Faith. This One also was entrusted with a people, as the other with the leadership of a people, but a greater one and upon higher grounds. — Homily on Hebrews 5

Justin Martyr: Now the Word of God is His Son, as we have before said. And He is called Angel and Apostle; for He declares whatever we ought to know, and is sent forth to declare whatever is revealed; as our Lord Himself says, “He that heareth Me, heareth Him that sent Me.” From the writings of Moses also this will be manifest; for thus it is written in them, “And the Angel of God spake to Moses, in a flame of fire out of the bush, and said, I am that I am, the God of Abraham, the God of Isaac, the God of Jacob, the God of thy fathers; go down into Egypt, and bring forth My people.” And if you wish to learn what follows, you can do so from the same writings; for it is impossible to relate the whole here. But so much is written for the sake of proving that Jesus the Christ is the Son of God and His Apostle, being of old the Word, and appearing sometimes in the form of fire, and sometimes in the likeness of angels; but now, by the will of God, having become man for the human race, He endured all the sufferings which the devils instigated the senseless Jews to inflict upon Him; who, though they have it expressly affirmed in the writings of Moses, “And the angel of God spake to Moses in a flame of fire in a bush, and said, I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob,” yet maintain that He who said this was the Father and Creator of the universe. Whence also the Spirit of prophecy rebukes them, and says, “Israel doth not know Me, my people have not understood Me.” And again, Jesus, as we have already shown, while He was with them, said, “No one knoweth the Father, but the Son; nor the Son but the Father, and those to whom the Son will reveal Him.” The Jews, accordingly, being throughout of opinion that it was the Father of the universe who spake to Moses, though He who spake to him was indeed the Son of God, who is called both Angel and Apostle, are justly charged, both by the Spirit of prophecy and by Christ Himself, with knowing neither the Father nor the Son. For they who affirm that the Son is the Father, are proved neither to have become acquainted with the Father, nor to know that the Father of the universe has a Son; who also, being the first-begotten Word of God, is even God. And of old He appeared in the shape of fire and in the likeness of an angel to Moses and to the other prophets; but now in the times of your reign, having, as we before said, become Man by a virgin, according to the counsel of the Father, for the salvation of those who believe on Him, He endured both to be set at nought and to suffer, that by dying and rising again He might conquer death. And that which was said out of the bush to Moses, “I am that I am, the God of Abraham, and the God of Isaac, and the God of Jacob, and the God of your fathers,” this signified that they, even though dead, are let in existence, and are men belonging to Christ Himself. For they were the first of all men to busy themselves in the search after God; Abraham being the father of Isaac, and Isaac of Jacob, as Moses wrote. — The First Apology, Chapter LXIII

Oecumenius: If therefore you are partakers and companions of the heavenly calling, seek those things which are above, and let no one speak to you of the things here below; there is the reward, there is the recompense. — The Pseudo-Oecumenian Catena on Hebrews

Theodore of Mopsuestia: Because it is also the work of a high priest to enter God’s presence first and then to bring the others close to him, he [Paul] quite rightly calls him high priest, because he did this in fact. Blessed Paul calls him this because by the resurrection of the dead he ascended into heaven and sat down at the right hand of God, and by these events he gave us, too, closeness to God and participation in the good things. — CATECHETICAL HOMILIES 15.16

Theodore of Mopsuestia: But once for all heavenly things were made accessible to humans, when one of us humans was assumed and, according to the law of human nature, died and was raised from the dead in a marvelous fashion and, because immortal and incorruptible by nature, ascended into heaven. And he became high priest for the rest of humankind and the pledge for their ascension into heaven. — CATECHETICAL HOMILIES 12.4

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

Theodoret of Cyrus: For if he were high priest as God, he would be so before the incarnation. As it is, that he became the apostle of our confession after the incarnation is taught us by the epistle to the Galatians: “But when the time had fully come, God sent forth his Son, born of a woman.” — INTERPRETATION OF Hebrews 3.1-2

Hebrews 3:2

Oecumenius: “The Apostle and High Priest.” Coming into the administration [οἰκονομίαν], he speaks all the humble things freely. He calls him an Apostle because he is sent by the Father as a man. And of the confession of faith, “was faithful.” He says that he has a favorable faith preserved towards the Father, and that he thinks the same about saving the people. He says that he was made an Apostle and High Priest by the one who appointed him, that is, by his Father. There is nothing remarkable here if he speaks thus, once he takes hold of the administration. “to the one who appointed him.” What did he appoint? An Apostle and High Priest. Here he speaks not about essence, nor about divinity, but about human dignities [ἀξιωμάτων]. “just as Moses was faithful in all his house.” He is about to set forth Christ according to the flesh, preferring Moses; but since these were also faithful towards whom the word was addressed, they still had great honors concerning Moses, so that they might not immediately close their ears, he does not immediately set forth Christ over Moses, but first equalizes, and then he proceeds to set forth. He called his people to his house. And he said to the people of Moses, because they are set against them. For God also says to him, “Your people have sinned.” (Ex. 33:7) — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “just as Moses;” so that it is in vain that those who are in rebellion against me say to you that he teaches from Moses, and that he is hostile towards him. But this is introduced secretly and not according to the previous discourse, in order to persuade more. For that which is prepared for defense is more suspicious. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:3

John Chrysostom: “For this man was counted worthy of more glory than Moses,” (Again he is speaking of the Flesh), “inasmuch as he who hath builded the house hath more honor than the house”; Moses himself also (he means) was of the house. Moreover he did not say, For this one was a servant, but the Other a master, but he covertly intimated it. If the people were the house and he was of the people, then he certainly was of the household. For so also we are accustomed to say, such an one is of such an one’s house. For here he is speaking of a house, not of the temple, for the temple was not constructed by God, but by men. But He that made him is God. Moses he means. And see how he covertly shows the superiority. “Faithful,” he says, “in all His house,” being himself also of the house, that is, of the people. The builder has more honor than the house, yet he did not say “the artificer hath more honor than his works,” but “he that hath builded the house, than the house.” “But He that built all things is God.” Thou seest that he is speaking not about the temple but about the whole people. — Homily on Hebrews 5

Oecumenius: “For this one has been counted worthy of more glory than Moses.” Saying the equality of Christ with Moses, he now gently speaks of the superiority, “this one has been counted worthy of more.” Who? The Christ understood according to the flesh, is deemed to have greater glory than Moses, insofar as he has greater honor than the house, “For this one has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house itself.” Now he speaks of the ultimate superiority, and how great it is from God to man, and he says: Moses was faithful in all his house, that is, the people. But he himself was also of the house, and of the people. Therefore, the Christ according to the flesh is deemed worthy of so much greater glory than Moses, as much as, he says, he who built the house has more honor than the house itself. For he refers to the house here as the people along with Moses, since Moses was also one of the people; but Christ is the creator of the house. — The Pseudo-Oecumenian Catena on Hebrews

Photios I of Constantinople: “One who has been worthy of much more glory.” He discussed in what ways Moses is equal to Christ, now he talks about Christ’s superiority. “Of much more.” Who is that? Christ, who is the Word incarnate. “More glory than Moses, just as the builder of a house has more honor than the house itself.” Now he talks about the highest superiority of God over human beings. He says Moses was a faithful ruler over the whole household, that is, over the whole people, yet Moses himself was one of them. Therefore, the humanity of Christ is worthy of so much more honor than the honor of Moses, as the creator is superior to the creation, “just as the builder of a house has more honor than the house itself.” By “house” he means the people who were with Moses, yet Moses was one of them while Christ was the one who created the house. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 3.3

Theodoret of Cyrus: As great as is the difference between creature and creator, he is saying, so great is the difference between Moses and Christ. — INTERPRETATION OF Hebrews 3

Hebrews 3:4

John Chrysostom: “But He that built all things is God.” Thou seest that he is speaking not about the temple but about the whole people. — Homily on Hebrews 5

Oecumenius: Since he had called the people and also Moses, he remained in the figure of speech and said, These are the creations and servants. For there is no house unless something has been constructed. But all things have been constructed, including the house by Christ. Therefore, as it is fitting that he who created has preeminence over the work he created, so Christ has preeminence over Moses. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:5

Clement of Rome: The apostles received the gospel for us from the Lord Jesus Christ. Jesus, the Christ, was sent from God. Thus Christ is from God and the apostles from Christ. In both instances the orderly procedure depends on God’s will. And so the apostles, after receiving their orders and being fully convinced by the resurrection of our Lord Jesus Christ and assured by God’s Word, went out in the confidence of the Holy Spirit to preach the good news that God’s kingdom was about to come. They preached in country and city and appointed their first converts, after testing them by the Spirit, to be the bishops and deacons of future believers. Nor was this any novelty, for Scripture had mentioned bishops and deacons long before. For this is what Scripture says somewhere: “I will appoint their bishops in righteousness and their deacons in faith.” And is it any wonder that those Christians whom God had entrusted with such a duty should have appointed the officers mentioned? For the blessed Moses too, “who was a faithful servant in all God’s house,” recorded in the sacred books all the orders given to him, and the rest of the prophets followed in his train by testifying with him to his legislation. Now, when rivalry for the priesthood arose and the tribes started quarreling as to which of them should be honored with this glorious privilege, Moses asked the twelve tribal chiefs to bring him rods, on each of which was written the name of one of the tribes. These he took and bound, sealing them with the rings of the tribal leaders; and he put them in the tent of the testimony on God’s table. Then he shut the tent and put seals on the keys, just as he had on the rods. And he told them, “Brothers, the tribe whose rod puts forth buds is the one God has chosen for the priesthood and for his ministry.” Early the next morning he called all Israel together, six hundred thousand strong, and showed the seals to the tribal chiefs and opened the tent of testimony and brought out the rods. And it was discovered that Aaron’s rod had not only budded but was actually bearing fruit. What do you think, dear friends? Did not Moses know in advance that this was going to happen? Why, certainly. But he acted the way he did in order to forestall anarchy in Israel and so that the name of the true and only God might be glorified. To him be the glory forever and ever. Amen. Now our apostles, thanks to our Lord Jesus Christ, knew that there was going to be strife over the title of bishop. It was for this reason and because they had been given an accurate knowledge of the future that they appointed the officers we have mentioned. Furthermore, they later added a codicil to the effect that, should these die, other approved men should succeed to their ministry. In the light of this, we view it as a breach of justice to remove from their ministry those who were appointed either by them (i.e., the apostles) or later on and with the whole church’s consent, by others of the proper standing, and who, long enjoying everybody’s approval, have ministered to Christ’s flock faultlessly, humbly, quietly and unassumingly. For we shall be guilty of no slight sin if we eject from the episcopate men who have offered the sacrifices with innocence and holiness. — 1 CLEMENT 42-44

Irenaeus: And Moses himself, being a man of God, was indeed given as a god before Pharaoh; but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as “Moses, the faithful minister and servant of God,” which also he was. — Irenaeus Against Heresies Book 3

John Chrysostom: “And Moses verily was faithful in all His house, as a servant, for a testimony of those things which were to be spoken.” See also another point of superiority, that which is derived from the Son and the servants. You see again that by the appellation of The Son, he intimates true relationship. — Homily on Hebrews 5

John Chrysostom: “For a testimony of those things which shall be spoken.” What meanest thou? Doth God receive the witness of man? Yes, certainly. For if He call to witness heaven and earth and hills (saying by the prophet, “Hear, O heaven, and give ear, O earth, for the Lord hath spoken” - and “Hear ye ravines, foundations of the earth, for the Lord hath a controversy with His people”), much more men; that is, that they may be witnesses, when themselves the Jews are shameless. — Homily on Hebrews 5

Oecumenius: “And Moses indeed was faithful in all his house.” Then Paul speaks of another distinction between Christ and Moses, that Moses was faithful as a servant, while the Christ was a genuine Son and of the same essence. For since he called Christ faithful above, and also Moses faithful, he explains the distinction of the faithful. “for a testimony of those things which were to be spoken.” To be a witness of the things spoken by God to the Jews, so that they may not be caught in the time of judgment. For it is customary for God to take heaven and earth and the depths as a testimony. “For hear, he says, O heaven, and give ear, O earth.” (Deut. 32:1) And again, “Hear, O depths.” (Ps. 130:1) — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:6

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

John Chrysostom: “But Christ as a Son over His own house.” Perceivest thou how he separates the thing made and the maker, the servant and the son? Moreover He indeed enters into His Father’s property as a master, but the other as a servant.

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

And then he also commends them, saying, “if we hold fast the confidence and the rejoicing of the hope firm unto the end,” implying that they had even made a beginning; but that there is need of the end, and not simply to stand, but to have their hope firm “in full assurance of faith,” without being shaken by their trials. — Homily on Hebrews 5

John Chrysostom: “But Christ as a Son.” The one takes care of the property of others, but this One of His own. “And the rejoicing of the hope.” Well said he “of the hope.” For since the good things were all in hope, and yet we ought so “to hold it fast,” as even now to glory as for things which had already come to pass: for this cause he says, “the rejoicing of the hope.”

And adds, “let us hold it firm unto the end.” For “by hope we are saved”; if therefore “we are saved by hope,” and “are waiting with patience,” let us not be grieved at present things, nor seek now those that have been promised afterwards; “For” (he says) “hope which is seen is not hope.” For since the good things are great, we cannot receive them here in this transitory life. With what object then did He even tell us of them beforehand, when He was not about to give them here? In order that by the promise He might refresh our souls, that by the engagement He might strengthen our zeal, that He might anoint, preparing us for our contests, and stir up our mind. For this cause then all these things were done. — Homily on Hebrews 5

Oecumenius: — “But Christ as a Son.” For even if he is called faithful, Paul says, it is as a genuine Son that he is faithful, fulfilling the will of the Father, rather the common will of the holy Trinity. “whose house we are.“Here we are the house of Christ, the faithful, according to what is written: “I will dwell in them.” (Lev. 27:12; 2 Cor. 6:16) — “if we hold fast the confidence.” We shall be his house if we do not shrink back because of the faith that belongs to him, but boast with boldness, and hope to receive good things from Him as God, not being shaken or doubting in anything. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:7

John Chrysostom: Paul, having treated of hope, and having said that “We are His house, if we hold fast the confidence and the rejoicing of the hope firm unto the end”; next shows that we ought to look forward with firmness, and he proves this from the Scriptures.

His discourse was concerning Hope, and that it behooves us to hope for the things to come, and that for those who have toiled here there will assuredly be some reward and fruit and refreshment. This then he shows from the prophet.

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

And why did he mention the three, when he is treating of the one only? That he might show that the prophet is speaking concerning this one. For he did not speak (he says) concerning the first. For how could he, when that had taken place long before? Nor yet again concerning the second, that in Palestine. For how could he? For he says, “They shall not enter into My rest.” It remains therefore that it is this third. — Homily on Hebrews 6

John Chrysostom: But it is necessary also to unfold the history, to make the argument more clear. For when they had come forth out of Egypt, and had accomplished a long journey, and had received innumerable proofs of the power of God, both in Egypt, and in the Red Sea, and in the wilderness, they determined to send spies to search out the nature of the land; and these went and returned, admiring indeed the country, and saying that it abounded in noble fruits, nevertheless it was a country of strong and invincible men: and the ungrateful and senseless Jews, when they ought to have called to mind the former blessings of God, and how when they were hemmed in the midst of the armies of so many Egyptians, He rescued them from their perils, and made them masters of their enemies’ spoils; and again, in the wilderness He clave the rock, and bestowed on them abundance of waters, and gave them the manna, and the other wonderful things which He wrought; when they ought, I say, to have remembered this, and to have trusted in God, they considered none of these things, but being struck with terror, just as if nothing had been done, they said, we wish to go back again into Egypt, “for God hath brought us out thither” to “slay us, with our children and wives.” God therefore being angry that they had so quickly cast off the memory of what had been done, sware that generation, which had said these things, should not enter into the Rest; and they all perished in the wilderness. When David then, he says, speaking at a later period, and after these events, after that generation of men, said, “To-day, if ye will hear His voice, harden not your hearts,” that ye may not suffer the same things which your forefathers did, and be deprived of the Rest; he evidently said this as of some future rest. For if they had received their Rest (he says) why does He again say to them, “To-day if ye will hear His voice harden not your hearts,” as your fathers did? What other rest then is there, except the kingdom of Heaven, of which the Sabbath was an image and type? — Homily on Hebrews 6

Oecumenius: Saying that it is necessary to hope for good things from Christ, he now says that we must not harden our hearts towards this faith and hope, so that we do not suffer the same things as those who, in the desert, became unbelievers. And today, which is always evident, as if he were saying: Whenever and as long as today is, if you hear the voice of the one calling Christ, do not harden your hearts and become stubborn so as not to hear him. “do not harden your hearts.” For the hard and unyielding and stubborn are against the one who speaks to them. “your hearts.” For the Israelites, he says, becoming hard-hearted, provoked the God who was speaking to them. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:9

Oecumenius: “On the day of testing.” And what is this rebellion that occurred on that day? When, distrusting God, they tested Him. “Will He be able,” he says, “to give bread, or prepare a table for His people?” (Ps. 77:19) — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “where your fathers tested me.” Where, that is, in the desert. Or, where they tested Him in temptation, so that it may be the “where,” not the indicative place. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:10

Oecumenius: “I was provoked with that generation.” That is, I was burdened by it, because they always distrusted and tested Me. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:11

Oecumenius: “as I swore in my wrath.” To such an extent, he says, they did not know my ways, until they brought me to this point, so that I swore they shall not enter my rest, that is, the land of promise, in which having entered they were to rest from wars. “If they shall enter into my rest.” But those, having been unfaithful and having tempted God, did not enter into Palestine. For this is the rest. But what will be for us, he says, since there is no other rest on earth, of which we are to be deprived by being disobedient to God? Yes, he says, there will be now the true rest, of which that old one was a type, and you will be deprived of this, if indeed you disbelieve in Christ. For there are three rests. One is the Sabbath, in which God rested from his works. The second, the promised land of Palestine. The third, the truly real one, of which the two mentioned were a type, the kingdom of heaven, where all sorrow and pain and sighing have fled away. Therefore, he says, you will be deprived of this by being disobedient to Christ. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:12

John Chrysostom: “Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God.” For from hardness unbelief ariseth: and as in bodies, the parts that have become callous and hard do not yield to the hands of the physicians, so also souls that are hardened yield not to the word of God. For it is probable besides that some even disbelieved as though the things which had been done were not true.

Therefore he says, “Take heed lest there be in any of you an evil heart of unbelief in departing From the living God.” For since the argument from the future is not so persuasive as from the past, he reminds them of the history, in which they had wanted faith. For if your fathers (he says) because they did not hope as they ought to have hoped, suffered these things, much more will you. Since to them also is this word addressed: for, “To-day” (he says) is “ever,” so long as the world lasts. — Homily on Hebrews 6

John Chrysostom: Above all things indeed, he says, “let there not be an evil heart of unbelief.” But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the “To-day” is in season. — Homily on Hebrews 6

Oecumenius: Fearful of the saying. See, he says, lest there be in any of you an evil heart of unbelief, from the rest, the kingdom of heaven. — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: “an evil heart.” There are many wicked hearts of unbelief. For there is a wicked heart of unbelief, which does not believe, but is greedy for gain, is arrogant, is drunken, and many other things. Moreover, and incomparably, a heart is a wicked heart of unbelief, which departs from the faith in God. Therefore, see,” he says, “that there never be in any of you an evil heart of unbelief.” And of unbelief, I say, he means the departure from the living God. And he says well. An evil heart of unbelief. For there is also a good heart of unbelief, as in, “Do not believe every spirit, but test the spirits, whether they are of God.” (1 Jn. 4:1) — The Pseudo-Oecumenian Catena on Hebrews

Oecumenius: In the departing, that is, through unbelief, from the living God. For otherwise unbelief does not find a way unless one departs from God. For as long as one holds on to God and trusts in Him, as the Almighty, he considers nothing impossible. — The Pseudo-Oecumenian Catena on Hebrews

Photios I of Constantinople: Many have evil, unbelieving hearts. To have an evil, unbelieving heart means to have no faith. Evil is the love of property, wantonness, alcohol, and the like.… Beware that your heart may not become evil and unbelieving; unbelief, he says, is separation from the living God. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 3.12

Shepherd of Hermas: Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned are those who have departed for ever from the living God. — Shepherd of Hermas, Vision 3

Theodore of Mopsuestia: This word comes to ones who have already come to faith, as I understand it. So that it is fitting for you to praise the same things so that you might remain in the same opinions once and for all. This then Paul says, because those who believe and who have received the Spirit “share” in the substance of Christ, since they have received some physical fellowship with him. Then finally it remains to guard thoroughly this beginning with an uncontaminated mind. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 3.12-14

Hebrews 3:13

Cassiodorus: “Today” means always, for the one who gives us advice pertaining to salvation must always have our attention. The Apostle expressed the meaning of this word powerfully: “But encourage one another every day, as long as it is called ’today.’ " — EXPOSITION OF THE Psalms 94.7

Cyril of Jerusalem: Take also another like expression. “To this day whenever Moses is read a veil lies over their minds.” Does “to this day” mean “up to the time that Paul wrote the words and no longer”? Does it not mean until this present day and indeed to the very end? And if Paul should say, “We are come all the way to you with the gospel of Christ, having hope, when your faith is increased, to preach the gospel in lands beyond you,” you can see clearly that the phrase “all the way” sets no limit but indicates what lies beyond. With what meaning, therefore, ought you to recall the words “till he has put all enemies”? Just the same as in another saying of Paul, “But exhort each other daily, as long as it is called ’today,’ " which clearly means for all time. For as we must not talk of a beginning of the days of Christ, so never suffer anyone to speak of an end of his kingdom. For Scripture says, “his kingdom is an everlasting kingdom.” — Catechetical Lecture 15:32

Cyril of Jerusalem: “Give us this day our superessential bread.” Ordinary bread is not “superessential,” but this holy bread is superessential in the sense of being ordained for the essence of the soul. Not of this bread is it said that it “passes into the stomach and is discharged into the drain.” No, it is absorbed into your whole system to the benefit of both soul and body. By “this day” he means “daily,” as in Paul’s “while it is called ’today.’ " — MYSTAGOGICAL LECTURES 5.15

John Chrysostom: Wherefore “exhort ye one another daily, while it is called to-day.” That is, edify one another, raise yourselves up: lest the same things should befall you. “Lest any one of you be hardened by the deceitfulness of sin.” Seest thou that sin produces unbelief? For as unbelief brings forth an evil life, so also a soul, “when it is come into a depth of evils, becometh contemptuous”, and having become contemptuous it endures not even to believe, in order thereby to free itself from fear. For “they said”, “The Lord shall not see, neither shall the God of Jacob regard.” And again, “Our lips are our own: who is Lord over us?”; and again “Wherefore hath the wicked man provoked God to wrath?”; and again, “The fool hath said in his heart, there is no God; they are corrupt and become abominable in their doings.” “There is no fear of God before his eyes, for he was deceitful before Him, to find out his iniquity and to hate.” Yea and Christ also says this same thing, “Every one that doeth evil, hateth the light and cometh not to the light.” — Homily on Hebrews 6

John Chrysostom: “To-day,” that they might never be without hope. “Exhort one another daily,” he says, “while it is called today,” that is, even if a man have sinned, as long as it is “To-day,” he has hope: let no man then despair so long as he lives. Above all things indeed, he says, “let there not be an evil heart of unbelief.” But even suppose there should be, let no man despair, but let him recover himself; for as long as we are in this world, the “To-day” is in season… — Homily on Hebrews 6

John Chrysostom: “But exhort one another.” Observe the gentleness and mildness of the expression: he said not “Rebuke,” but “Exhort.” Thus we are required to bear ourselves towards those who are straightened by affliction. This he says also in writing to the Thessalonians, “Warn them that are unruly”, but in speaking of the feeble-minded, not so, but what? “Comfort the feeble-minded, support the weak, be patient toward all men”; that is, do not cease to hope; do not despair. For he that does not encourage one who is straightened by affliction, makes him more hardened.

“Lest any of you,” he says, “be hardened by the deceitfulness of sin.” He means either the deceit of the devil (for it is indeed a deceit, not to look for the things to come, to think that we are without responsibility, and that we shall not pay the penalty for our deeds here, neither will there be a resurrection); or in another sense insensibility or despairing is deceit. For to say, “What is there left? I have sinned once for all, I have no hope of recovering myself,” is deceit. — Homily on Hebrews 6

Oecumenius: “But encourage one another.” Build each other up, and spur one another on. “As long as it is called ’today’.” Until the end, he says; for until the end, today is called. For he said, “Today, if you hear his voice,” he says, until that which is spoken of as today. “so that none of you may be hardened by the deceitfulness of sin.” So that it does not happen, he says, as it occurred with our ancestors, and that their hearts may become hard and unyielding, deceived by unbelief, which now calls sin. — The Pseudo-Oecumenian Catena on Hebrews

Severian of Gabala: He introduces the present age as one day. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 3.13

Hebrews 3:14

John Chrysostom: “For we have been made partakers of Christ.” What is this, “We have been made partakers of Christ”? We partake of Him (he means); we were made One, we and He - since He is the Head and we the body, “fellow-heirs and of the same body; we are one body, of His flesh and of His bones.”

“If we hold fast the beginning of our confidence [or, the principle of our subsistence] steadfast unto the end.” What is “the principle of our subsistence”? The faith by which we stand, and have been brought into being and were made to exist, as one may say. — Homily on Hebrews 6

John Chrysostom: Then he suggests hopes to them, saying, “We are made partakers of Christ”; All but saying, He that so loved us, He that counted us worthy of so great things, as to make us His Body, will not suffer us to perish. Let us consider (he says) of what we have been thought worthy: we and Christ are One: let us not then distrust Him. And again, he hints at that which had been said in another place, that “If we suffer, we shall also reign with Him.” For this is implied in “We are made partakers,” we partake of the same things whereof Christ also partakes.

He urges them on from the good things; “for we are,” he says, “partakers of Christ.” — Homily on Hebrews 6

Oecumenius: “For we have become partakers of Christ.” One, he says, we have become partakers with Christ, since He has deemed it worthy to be our head and to make us His members. “if we hold the beginning of our confidence.” The beginning of confidence is faith towards Christ. For by it we have endured and have become partakers of Christ. “to the end.” The ’to the end’ clearly indicates that they had begun. — The Pseudo-Oecumenian Catena on Hebrews

Theodore of Mopsuestia: He says that those who have believed and shared in the Spirit have become partakers in Christ’s “hypostasis” in that they have received a certain natural communion with him. Now there remains the task of preserving this foundation with a pure resolve. — COMMENTARY ON Hebrews 3.12-13

Theodoret of Cyrus: We shared in death with Christ the Lord through all-holy baptism, and after being buried with him we prefigured the resurrection, provided of course we kept faith firm. He referred to this by the phrase “first confidence.” Through it we were renewed, we were joined to Christ the Lord, and we shared the grace of the all-holy Spirit. — INTERPRETATION OF Hebrews 3

Hebrews 3:15

John Chrysostom: Then he adds, “When it is said, To-day if ye hear His voice, harden not your hearts, as in the provocation.” This is a transposition, “when it is said, To-day if ye hear His voice, harden not your hearts.” It must be read thus:

“Let us fear lest a promise being left us of entering into His rest, any of you should seem to come short of it; for to us was the Gospel preached as well as unto them when it is said, To-day if ye hear His voice” (for “To-day” is “at every time”).

Then he adds “but the word of hearing did not profit them, as they were not mixed by faith with them that heard.” …

Now what he says is to this effect. They also heard, as we hear: but no profit came to them. Do not suppose then that by “hearing” what is proclaimed ye will be profited; seeing that they also heard, but derived no benefit because they did not believe. — Homily on Hebrews 6

Oecumenius: “As in the rebellion.” Hyperbaton [ὑπερβατὸν] is: for we must understand it as “Let us fear.” The surpassing thing; in what is said: Today, if you hear the voice, and the things following, let us fear, lest, a promise being left behind, and the things following. — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:16

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

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

Caleb then and Joshua, because they agreed not with those who did not believe, escaped the vengeance that was sent forth against them. And see how admirably he said, not, They did not agree, but, “they were not mixed” - that is, they stood apart, but not factiously when all the others had one and the same mind. Here it seems to me that a faction too is hinted at. — Homily on Hebrews 6

Oecumenius: For some, having heard the promises of God, just as we hear them, provoked God to anger through unbelief. For He desires to save them just as He saves those who have heard, and they are of no benefit from merely hearing the promise. Thus, he says, you also will not be fulfilled if you have only heard the preaching, unless you also believe. And that there is a need for faith, from those who heard long ago, but because they did not believe, they perished, is confirmed by the word. For just as it was not sufficient for those to be deemed worthy of the voice of God, but having not believed they perished, so it will not be sufficient for you either to become hearers of faith, unless you also believe sincerely. Moreover, these thought that it was enough to have self-sufficiency from merely having heard the preaching. For this also indicates, in saying, “For we are also evangelized,” just as they were. “For some, having heard, provoked, but not all who came out of Egypt.” If indeed Caleb and Joshua were not unbelievers, they also entered the land of promise. — The Pseudo-Oecumenian Catena on Hebrews

Theodore of Mopsuestia: He wishes to show that all who went out through Moses perished because of their unbelief, so that these might fear all the more since they were in a similar situation to those against whom he was making the argument. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 3.16-18

Hebrews 3:17

Ephrem the Syrian: “To whom did he swear that they should never enter his rest?” To those who did not want to obey Moses, Aaron, Joshua and Caleb … “So we see that they were unable to enter” the land promised to them, not because of their evil actions, even though they were wicked, but “because of unbelief” in the Word of God. — COMMENTARY ON THE EPISTLE TO THE HEBREWS

Jerome: They died, for they could not enter the promised land. They merely looked over toward the land of promise, but they could not enter it. The Jews beheld the promised land but could not enter it. They died in the desert.… We, their children, under the leadership of Jesus, have come to the Jordan and entered the promised land. — HOMILIES ON THE Psalms 10 (Psalms 76)

John Chrysostom: But here he means not unbelief only, but also murmurings: “whose carcasses,” he says, “fell in the wilderness.”

“They proved Me,” He says, “and saw My works forty years.” Seest thou that it is not right to call God to account, but whether He defend our cause or not, to trust Him? For against those of old he now brings this charge, that “they tempted God.” For he that will have proof either of His power, or of His providence, or of His tender care, does not yet believe, either that He is powerful or kind to man. This he hints also in writing to these Hebrews who probably already wished, in their trials, to obtain experience and positive evidence of His power and His providential care for them. Thou seest that in all cases the provocation and the angering arises from unbelief. — Homily on Hebrews 6

Oecumenius: “To whom was he angry?” This is according to the question for clarity and to avoid contradiction; for things posed as questions are based on what is agreed upon. Against whom, he says, did he bear resentment? He also adds the punishment. For, he says, their limbs fell in the desert, those large and thigh-like parts; and by parts, he showed the whole bodies. — The Pseudo-Oecumenian Catena on Hebrews

Theodoret of Cyrus: God urged them to leave for the promised land, but some spoke in opposition, citing fear and the multitude of the enemy. Hence God consumed them all individually in the desert and brought in their children in place of them. — INTERPRETATION OF Hebrews 3

Hebrews 3:18

Oecumenius: “To whom did he swear?” This is to be read as a question. Against whom, He says, did He have a hostile spirit? — The Pseudo-Oecumenian Catena on Hebrews

Hebrews 3:19

Oecumenius: “And we see that they were not able to enter.” Behold, he says, before our eyes lies the punishment of unbelief. For they, having been unbelief, did not enter the promised land. — The Pseudo-Oecumenian Catena on Hebrews