Its End Is Burning

Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον πολλάκις ὑετόν, καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας ἀπὸ τοῦ θεοῦ: ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν Ἥ γε μὴν ῥᾴθυμος ψυχὴ παρεικάζοιτο ἂν εἰκότως γῇ πονηρᾷ καὶ ἀλμάδι, δεχομένῃ μὲν πολλάκις παρὰ τῶν γηπονεῖν εἰωθότων τὰς τῶν σπερμάτων καταβολὰς, τικτούσῃ δὲ τὸ σύμπαν οὐδεν. Εἰς ποῖον δὲ αὐτῇ τέλος ἡ ῥᾳθυμία ἐκβήσεται, ἂπρακτον ἀποφηνάσῃ τὴν δοθεῐσαν αὐτῇ παρὰ τοῦ Θεοῦ δωρεὰν, διδάξει λέγων ὀ Παῦλος, ὅτι Τὸ τέλος αὐτῆς εἰς καυσιν. Βούλει καὶ διὰ πραγμάτων τὸ εἰρημένον ἰδεῖν ἀληθές; Γέηονε ποτὲ γῆ καρποφόρος ὀ Ἰσραήλ, ἄμπελος εὐκληματοῦσα, κατὰ τὸ γεγραμμένον. Ταύτῃ γεγόνασιν ἐν τάξει νεφῶν οἱ μακάροι προφῆται, καὶ θείοις αὐτὴν κατάρδοντες λόγοις, ὠφελεῖν ἐσπούδαλζον, ἀλλ' ἐποίησεν ἀκάνθας, ἀγρία γέγονε καὶ ὑλομανής. Δέδοται τοίνυν εἰς καῦσιν, τουτέστιν, ἠχρεώθη παντελῶς, καὶ τῷ πυρὶ τετραμίευται. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.976a-b

For the earth that drinks in the rain which comes often on it and brings forth herbs fitting for them by whom it is tilled receives a blessing from God, but that which brings forth thorns and briars is reprobate and near a curse, and its end is in burning. 1 The idle soul is rightly compared to an evil and marshy land which when it receives the seeds thrown by the farmer yet frequently germinates nothing. What sort of end this idleness will have, given by God for its unfruitfulness, Paul teaches, saying, 'Its end is in burning.' He wishes to say that the truth is known through deeds. It is written that Israel was a fertile land and thick with vines. 2 Here clouds of blessed prophets arose who watered it with Divine words, zealous to help, yet it produced only thorns and appeared bitter and wild. Therefore it was given to burning, that is, what uselessly springs up is reserved for fire. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 6.7-8 2 Hosea 10.1

Going Out To Him

Τοὶνυν ἐξερχώμεθα πρὸς αὐτὸν, κ.τ.λ. Φέρωμεν τοίνυν τὸν ὀνειδισμὸν αὐτοῦ, τουτέστι τόν ὑπὲρ ἡμῶν σταυρόν. Οὕτω καὶ αὐτὸς ἔφη· Ὂς οὐ λαμβάνει τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθεῖ ὀπισω μου, οὐκ ἔστι μου ἄξιος· Τὸ δὲ ἔξω τῆς πύλης, ἔξω τοῦ κόσμου νοεῖν ἔοικε. Ζωῆς γὰρ ἡμᾶς ἐξίστησι κοσμικῆς τὸ θέλειν ἔπεσθαι τῷ Χρσιτῷ. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.1000c

Thus let us go out to Him... 1 Let us, then, bear His disgrace, that is, the cross on which He suffered for us. So He Himself said, 'He who does not take up his cross and follow after me, he is not worthy of me.' 2 Then, 'outside the gate,' seems to mean outside the world. For the wish to follow Christ draws us out of a worldly life. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 13.13 2 Mt 10.38

Teaching And Firmness

Διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε. Τὸ δὲ παραφέρεσθαι εἴρηται ἐκ μεταφορᾶς τῶν μαινομένων, τῶν τῇδε κὰκεῖσε περιφερομένων· ἤ τῶν εὐπαραφόρως ἐν ἴσῳ δόναξιν ἐς τὸ ἀεὶ προσωθοῦν εὐκόλως μετακλινομένων, καὶ μηδὲν βέδαιον ἐχόντων, καίτοι Παύλου μὲν διακεκραγότος· Ἐδραῖοι γίνεσθε, ἀμετακίνητοι. Αὐτοῦ δὲ τοῦ Δεσπότου τὸ λίαν εὐπάροιστον καὶ εὐδιαπτόητον τοῦ τρόπου τὴν ἀνωτάτω τοῖς ἔχουσι τιθέντος διαβολὴν, καὶ δίκην ὀρίζοντος τῇ νόσῳ τὴν ἀποστροφὴν. Ἔφη γὰρ ὧδε περὶ τινῶν· Ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο, καὶ ὁ Θεὸς οὐκ εὐδόκησεν ἐν αὐτοῖς. Τὸ γάρ τοι βεβαίως τε καὶ ἀκλινῶς ἰδρυμένον πρὸς πᾶν ὁτιοῦν τῶν τελούντων εἰς ὄνησιν, ἀσφαλές τε καὶ ἄσυλον· καλὸν γὰρ χάριτι βεβαιοῦσθαι τὴν καρδίαν, οὐ βρώμασιν, ἐν οἵς οὐκ ὠφελήθησαν οἱ περιπατήσαντες. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.1000a-b

Do not be stolen away by various and strange teachings. 1 Stolen is used here as a metaphor for being taken away by madness, for he who is borne away by such things, or is easily disturbed by them, is always being bent like a reed by the power of their will and is never stable, concerning which Paul cries out: 'Be firm and immobile.' 2 And the Lord Himself says that those who have light and inconstant ways place a grave accusation against themselves, and He perceives it to be like the mania of a sickness, for concerning such folk he says, 'They love to move their feet and will not be still, they have not pleased the Lord.' 3 Thus what stands firmly and will not bend is useful in all things, and it is like a guard and a wall. 'For it is good to have the grace to be firm in one's heart, yet not with food, which has not profited those that walk so.' 1 Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 13.9 2 1 Cor 15.58 3 Jerem 14.10

Faith And Dispute

Ἔστι δὲ πίστις, ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων Τό γε μὴν πίστει παραδεχθὲν ἀπολυπραγμόνητον εἶναι χρὴ, ἀλλ' οὐ θρασυτέραις ὥσπερ ἐκβασανίζειν ἑρεύναις. Πίστις γὰρ οὐκ ἔτι τὸ ζητούμενον. Τὸ γάρ τοι βασανιζόμενον πῶς ἔτι πεπίστευται; Ὅνπερ γὰρ τρόπον ἐλπὶς βλεπομένη ἀζήτητον, πίστις οὐκ ἂν εἶη κατὰ τὸν ἴσον ἐλπίδι λόγον· τὸ γὰρ πίστει τετιμημένον, βασάνου πάντως ἐλεύθερον. Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.989c-d

And it is faith that is the foundation of what we hope for, and convinces us of things unseen... 1 Faith received must be beyond dispute, it is not something to be recklessly examined. Faith is not still questioning, since has anything been believed about which there is still dispute? Just as it is with things hoped for when they are seen, so faith is in that same state of hope. Faith's dignity is to be free from all dispute. Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.1

Gaining The Reward

Mὴ ἀποβάλητε οὖν τὴν παρρησίαν ὑμῶν, ἥτις ἔχει μεγάλην μισθαποδοσίαν... Διδάσκει δὲ καὶ πῶς τῶν ἐπάθλων τυχεῖν δυνατόν· ὅτι δι' ὑπομονῆς καὶ τοῦ μὴ ἀψικόρως ἔχειν περὶ τὸ πληροῦν τὰ ἐξαίρετα τῶν κατορθωμάτων, ἀλλὰ διψῇν μὲν ἀεὶ, καὶ ἀκορέστως ἔχειν, καὶ ἀπλήστως ἐρᾷν παντὸς ἀγαθοῦ πράγματος, καὶ κατασωρεύειν ἑαυτοῖς τὴν ἐκ πράξεων εὐδοκίμησιν, ἐν τοιαύταις δὲ εἶναι προθυμίαις, ἐν αἶσπερ ἂν εἶεν καὶ οἱ τοῦ πλουτεῖν ἐρασταὶ, περὶ ὦν γέγραπται· Ἀγαπῶν ἀργύριον, οὐ πλησθήσεται ἀργυρίου. Εἰ δὲ οὐ κορέννυσιν ἐκείνους τὰ γήῖνα καὶ πρόσκαιρα καὶ εὐμάραντα, πῶς οὐκ ἀναγκαῖον ἡμᾶς θερμοτέραις κεχρῆσθαι ταῖς ἐπιθυμίαις, ἵνα κερδάνωμεν τὰ παρὰ Θεοῦ, ἅ καὶ εἰς ἀπεράντους αἰῶνας ἐκτείνεται, καὶ ἀκατάληκτον ἔχει τὴν εὐθυμίαν; Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.989b-c

Do not cast away your confidence, which has a great reward... 1 He teaches how it is possible that the reward comes to us, which is by endurance and constancy in whatever good work we have chosen to do, for we should always thirst and never be satisfied, even with unquenchable love for every good deed, because of which good doing a great account is heaped up for us, whence our eagerness should be like that which others have for the seeking out of wealth, concerning whom it is written: 'He who loves silver, he shall not be filled with silver.' 2 For if there is no satisfying their desire for worldly things, which are transitory and swiftly wither, shall we be less fervent to burn for that which enriches us with God, and which the eternal age stores up and is treasured in endless happiness? Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 10.35 2 Sirach 5.9

Faith And Salvation

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων εὐλαβηθεὶς κατεσκεύασεν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ... Ἐπειδὴ γὰρ ἡ σύμπασα γῆ τὴν ὁδὸν αὐτῆς διέφθειρε, καθὰ γέγραπται, καὶ ἀπονένευκεν ἡ καρδία τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος, κατακλυσμὸν τοῖς ἀνὰ πᾶσαν τὴν γῆν ἐπηφίει Θεὸς, οἶόν τινα κῆπον ὑλομανήσαντα καὶ κεχερσωμένον ἀνακτώμενος, καὶ φυτὸν ἐν αὐτῷ τηρήσας εὐγενὲς, τὸν πανάριστον Νῶε, ἵνα ἐξ αὐτοῦ τὸ γένος τὸ ἀνθρώπινον, εἰς ἑτέραν ὥσπερ ἀρχὴν μεταστοιχειούμενον, σώζηται πάλιν ἐπὶ τῆς γῆς. Πίστει οὖν χρηματισθεὶς Νῶε, κατεσκεύαζε τὴν κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ, εἰς ἤν ὀλίγαι, τουτέστιν ὀκτὼ ψυχαὶ διεσώθησαν δι' ὕδατος. Μία μὲν γὰρ ἐξενήνεκται θανάτου ψῆφος κατὰ πάντων τῶν ἐπὶ τῆς γῆς, πεπληθυμένης δηλονότι τῆς ἁμαρτίας καὶ εἰς ἀβουλητον ὀργὴν καλεσάσης τὸν Δημιουργόν. Ἀλλ' ἐσωζετο πανοικὶ δίκαιος ὤν ὁ Νῶε, πεπίστευκε γὰρ τῷ Θεῷ προστάττοντι κατασκευάσαι τὴν κιβωτόν. Καὶ βεβάπιστο μὲν σύμπασα γῆ, ἡ δὲ τοῖς ὕδασιν ἐπενήχετο, κυβερνήτην λαβοῦσα τὸν τῶν ὅλων σωτῆρα Θεόν· καὶ ἦν ἐν αὐτῇ λείψανον ἀνθρωπότητος ὁμοῦ γυναιξὶ καὶ τέκνοις. Ὁ πίστιν ἔχων τὸ καύχημα... Ἅγιος Κύριλλος Ἀλεξανδρείας,Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ἐκλογαι Source: Migne PG 74.992a-b

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house... 1 Because the whole world was corrupt in His sight, as it is written, and He saw that the heart of man was inclined to evil works from its youth, 2 God brought the flood on the whole world, that He might renew the garden which once flourished and was made desolate, in the guarding of that most eminent tree, the celebrated Noah, that through him He might reorder the human race, as if with a better beginning, and so he was protected in the world. Therefore by faith, Noah, being warned, made the ark for the salvation of His family, in which a few, that is, eight souls, would be saved from the waters. For there was to be one common death for all those who dwelt on the earth, which was clearly full of sin and provoked the Lord to unavoidable anger. But the righteous Noah was saved along with his whole house, he who believed in God his protector and made the ark. Then the whole earth was submerged, and the ark alone floated on the waters, having as steersman the one saving God of all, and in it was the remnant of the human race, Noah and the wives and sons. He who, having faith, the glory... Saint Cyril of Alexandria, Commentary On The Letter to Hebrews, Fragment 1 Heb 11.7 2 Gen 6.12, Gen 8.21

Noah And Faith

Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ· δι' ἧς κατέκρινε τὸν κόσμον, καὶ τῆς κατὰ πίστιν δικαιοσύνης ἐγένετο κληρονόμος. Πίστει, φησὶ, χρηματισθεὶς Νῶε. Καθάπερ ὁ Υἱὸς τοῦ Θεοῦ περὶ τῆς ἑαυτοῦ παρουσίας διαλεγόμενος ἔλεγεν· Ἐν ταῖς ἡμέραις τοῦ Νῶε ἐγάμουν καὶ ἐγαμίσκοντο· οὕτω καὶ οὗτός φησιν. Εἰκότως δὲ αὐτοὺς οἰκείας εἰκόνος ἀνέμνησε· τὸ μὲν γὰρ ὑπόδειγμα τοῦ Ἐνὼχ πίστεως ἦν ὑπόδειγμα μόνον, τὸ δὲ τοῦ Νῶε καὶ ἀπιστίας. Αὕτη δέ ἐστιν ἀπηρτισμένη παράκλησις καὶ προτροπὴ, ὅταν μὴ μόνον οἱ πιστεύσαντες εὑρίσκωνται εὐδοκιμοῦντες, ἀλλὰ καὶ οἱ ἀπιστοῦντες τἀναντία πάσχοντες. Τί γάρ φησι; Πίστει χρηματισθεὶς Νῶε. Τί ἐστι τοῦτο; Προλεχθὲν ἦν αὐτῷ, φησί. Χρηματισμὸν δὲ τὴν προφητείαν καλεῖ· καὶ γὰρ ἀλλαχοῦ οὕτως εἶπε· Καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος· καὶ πάλιν· Καὶ τί λέγει ὁ χρηματισμός; Ὁρᾷς τοῦ Πνεύματος τὸ ἰσότιμον; ὥσπερ γὰρ ὁ Θεὸς χρᾷ, οὕτω καὶ τὸ Πνεῦμα τὸ ἅγιον. Τίνος δὲ ἕνεκεν οὕτως εἶπεν; Ἵνα δείξῃ ὅτι ὁ χρηματισμὸς προφητεία ἐστί. Περὶ τῶν μηδέπω βλεπομένων, φησί· τουτέστι, τοῦ ὑετοῦ· Εὐλαβηθεὶς κατεσκεύασε κιβωτόν. Ὁ μὲν λογισμὸς οὐδὲν τοιοῦτον ὑπέβαλλεν· ἐγάμουν γὰρ καὶ ἐγαμίσκοντο, ἀὴρ ἦν καθαρὸς, σημεῖα οὐκ ἦν· ἀλλ' ὅμως ἐφοβήθη ἐκεῖνος· διὸ καὶ οὕτως εἶπε· Πίστει χρηματισθεὶς Νῶε περὶ τῶν μηδέπω βλεπομένων, εὐλαβηθεὶς κατεσκεύασε κιβωτὸν εἰς σωτηρίαν τοῦ οἴκου αὐτοῦ. Πῶς; ∆ι' ἧς κατέκρινε τὸν κόσμον. Ἔδειξεν αὐτοὺς ἀξίους ὄντας κολάσεως, οἵ γε οὐδὲ διὰ τῆς κατασκευῆς ἐσωφρονίζοντο. Καὶ τῆς κατὰ πίστιν, φησὶ, δικαιοσύνης ἐγένετο κληρονόμος· τουτέστιν, ἀπὸ τούτου δίκαιος ἐφάνη, ἀπὸ τοῦ πιστεῦσαι τῷ Θεῷ. Τοῦτο γὰρ ψυχῆς ἐστι γνησίως πρὸς αὐτὸν διακειμένης, καὶ μηδὲν πιστότερον τῶν αὐτοῦ ῥημάτων εἶναι κρινούσης, ὡσπεροῦν ἡ ἀπιστία τοὐναντίον. Ἡ δὲ πίστις εὔδηλον ὅτι δικαιοσύνην ἐργάζεται. Ὥσπερ ἡμεῖς ἐχρηματίσθημεν περὶ γεέννης, οὕτω κἀκεῖνος. Καίτοι γε ἐγελᾶτο τότε, καὶ ὠνειδίζετο καὶ ἐχλευάζετο· ἀλλ' ὅμως πρὸς οὐδὲν τούτων εἶδε. Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ὁμιλια ΚΓ' Source: Migne PG 63.159-160

By faith, Noah, being warned of things not yet seen, made fearful, prepared an ark for the saving of his house, by which he condemned the world, and became an heir of the righteousness which is by faith. 1 'By faith,' he says, 'Noah, being warned by God.' As the Son of God, speaking of His own coming, said, 'In the days of Noah they married and were given in marriage,' 2 therefore he here also speak to recall to them an appropriate image. For the example of Enoch was an example only of Faith, 3 but that of Noah, on the other hand, also of unbelief. And this is a complete consolation and exhortation, when not only believers find approval but the faithless suffer the opposite. For what does he say? 'By faith, Noah, being warned...' What is this? He says that it was foretold to him. But why does he call it a Divine communication? 4 For in another place it is also said that it was foretold to him by the Spirit, and again, what does the Divine communication say? 5 Do you see the equal dignity of the Spirit? For as God declares, so also does the Holy Spirit. But for what reason did He speak so? The Divine communication is shown to be a prophecy. Of things not yet seen, he says, that is, of the rain. '...made fearful, prepared an ark...' It was not reason that suggested anything like this, for they were marrying and being given in marriage, the air was clear, there were no signs of anything, but nevertheless Noah feared. He says, 'By faith, Noah, being warned by God of things not yet seen, being moved with fear, prepared an ark for the saving of his house.' And then how is it that '...by which he condemned the world?' He showed them to be worthy of punishment, since they were not made sensible even by this preparation. And it says he '...became an heir of the righteousness which is by faith,' which is that he was shown to be righteous by believing God. For this is a soul truly inclined to Him, which judges nothing more worthy of belief than His words, just as unbelief is its opposite. Faith, it is obvious here, works righteousness. For as we have been warned of hell by God, so he was, and yet at that time he was mocked, and he was despised and ridiculed, but he cared not at all for such things. Saint John Chrysostom, On Saint Paul's Letter to The Hebrews, from Homily 23 1 Heb 11.7 2 Luke 17.26-27 3 Heb 11.5, Gen 5.22 4 Lk 2.26 5 Rom 11.4

Gideon's Place

Sed primo illud quod ex Epistola quae ad Hebraeos est, commemoravi, inter illos laudabiles viros qui ibidem recoluntur, non solum est Jephte, verum etiam Gedeon, de quo similiter Scriptura dicit, Spiritus Domini confortavit Gedeon: et tamen ejus factum, quod de illo auro praedae operatus est ephud, et fornicatus est post illud omnis Israel, et factum est domui Gedeon in scandalum, non solum laudare non possumus; verum etiam quia Scriptura hic apertissime judicavit, reprobare minime dubitamus: nec tamen ex hoc ulla fit injuria Spiritui Domini, qui cum confortavit, ut hostes populi ejus tanta facilitate superaret. Cur ergo inter illos commemoratur, qui per fidem vicerunt regna, operantes justitiam; nisi quia sancta Scriptura, quorum fidem atque justitiam veraciter laudat, non hinc impeditur eorum etiam peccata, si qua novit, et oportere judicat, notare veraciter? Nam et in eo quod idem Gedeon signum petens, sicut ipse locutus est, tentavit in vellere, nescio utrum non fuerit transgressus praeceptum quod scriptum est, Non tentabis Dominum Deum tuum: verumtamen etiam in ejus tentatione Dominus quod praenuntiare volebat ostendit; in compluto scilicet vellere et area tota circumquaque sicca, figurare primum populum Israel, ubi erant sancti cum gratia coelesti, tanquam pluvia spirituali; et postea compluta area sicco vellere, figurare Ecclesiam toto orbe diffusam, habentem non in vellere tanquam in velamine, sed in aperto coelestem gratiam, illo priore populo velut ab ejusdem gratiae rore aliento atque siccato. Nec tamen frustra inter fideles et operantes justitiam, propter bonam fidelemque vitam, in qua eum credendum est esse defunctum, tale in Epistola ad Hebraeos meruit testimonium. Sanctus Augustinus Hipponensi, Quaestionum In Heptateuchum, Liber VII Source: Migne PL 34.813-814

But first, that which is in the letter to the Hebrews, that I have mentioned, among those who are recounted as praiseworthy men, not only is Jephtah found but even Gideon, 1 concerning whom Scripture similarly says that the Spirit of the Lord strengthened Gideon, 2 and yet one of his deeds was the making of the gold ephod from spoil, which caused all Israel to fornicate after it and made the house of Gideon a scandal, 3 which we are not only not able to praise, but since Scripture openly condemns it, we must without doubt reprove. Not, however, that this is any injury to the Spirit of the Lord, who when He strengthened gave triumph with such ease to the hosts of his people. Why, then, is he among those who are recalled, who through faith conquered kingdoms, and worked righteousness, unless that Holy Scripture, the faith and justice of whom truly it praises, is not at all impeded by their errors, when that which it knows, and judges necessary, it note truly? For even in the act of that same Gideon seeking a sign, as it is said, he made trial with a fleece, I do not know whether it were not a transgression of that command written: 'You shall not test the Lord your God.' 4 But the Lord in his testing showed what He wished to be foretold. That is, the wetting of the fleece with the whole area around it dry, is a figure of the first people Israel, when they were holy with the grace of heaven, as with spiritual water; and then the later wetting of the dry area around the fleece, is a figure of the Church spread throughout the whole world, having not heaven's grace in the fleece, as a covering, but in the open, and with the former people by the same grace bedewed as the foreign dryness. 5 Not, then, among the faithful and workers of righteousness, on account of good faith and life, in which believing in Him he died, did such a man vainly merit testimony in the Letter to The Hebrews. Saint Augustine of Hippo, Questions on The Heptateuch, Book 7 1 Hebrews 11.32 2 Judges 6.23 3 Judges 8.27 4 Deut 6.16 5 Judges 6.36-40

Trees And Fire

Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία, φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους Τῶν δένδρων ὅσαπερ ἂν φυτευθέντα, καὶ χειρῶν γεωργικῶν καὶ τῆς ἄλλης ἐπιμελείας ἀπολαύσαντα, μηδεμίαν παρέχηται τῶν πόνων ἀμοιβὴν, πρόῤῥιζα ἀνασπασθέντα τῷ πυρὶ παραδίδοται. Τοιοῦτον δή τι καὶ ἐπὶ τοῦ φωτίσματος γίνεται. Ἐπειδὰν γὰρ ἡμᾶς ὁ Χριστὸς φυτεύσῃ, καὶ τῆς ἀρδείας ἀπολαύσωμεν τῆς πνευματικῆς, εἶτα βίον ἄκαρπον ἐπιδειξώμεθα, πῦρ ἡμᾶς ἀναμένει τὸ τῆς γεέννης, καὶ φλὸξ ἄσβεστος. Ὁ τοίνυν Παῦλος παρακαλέσας εἰς ἀγάπην καὶ καρποφορίαν ἔργων ἀγαθῶν, προτρέψας τε ἀπὸ τῶν χρηστοτέρων, ποίων δὴ τούτων; ὅτι εἴσοδον ἔχομεν εἰς τὰ ἅγια, ἣν ἐνεκαίνισεν ἡμῖν ὁδὸν πρόσφατον, καὶ ἀπὸ τῶν σκυθρωποτέρων πάλιν τὸ αὐτὸ τοῦτο ποιεῖ, οὕτω λέγων. Εἰπὼν γάρ· Μὴ ἐγκαταλείποντες τὴν ἐπισυναγωγὴν ἑαυτῶν, καθὼς ἔθος τισὶν, ἀλλὰ παρακαλοῦντες, καὶ τοσούτῳ μᾶλλον, ὅσῳ βλέπετε ἐγγίζουσαν τὴν ἡμέραν καὶ αὕτη γὰρ εἰς παράκλησιν ἱκανή· ἐπήγαγεν· Ἑκουσίως γὰρ ἁμαρτανόντων ἡμῶν μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας. ∆εῖ, φησὶν, ἔργων ἀγαθῶν, καὶ σφόδρα δεῖ· Ἑκουσίως γὰρ ἡμῶν ἁμαρτανόντων μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας, οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ἐκαθάρθης, ἀπηλλάγης ἐγκλημάτων, γέγονας υἱός. Ἂν τοίνυν ἐπὶ τὸν πρότερον ἔμετον ἐπιστρέψῃς, πάλιν ἀποκήρυξις μένει καὶ πῦρ, καὶ ὅσα τοιαῦτα· οὐ γὰρ ἔστι θυσία δευτέρα. Πάλιν ἐνταῦθα ἡμῖν ἐπιφύονται οἱ τὴν μετάνοιαν ἀναιροῦντες, καὶ ὅσοι πρὸς τὸ βάπτισμα ὀκνοῦσιν ἐλθεῖν·ἐκεῖνοι μὲν λέγοντες, ὅτι οὐκ ἀσφαλὲς αὐτοῖς τῷ βαπτίσματι προσελθεῖν, εἴ γε οὐκ ἔστιν ἄφεσις δευτέρα· οὗτοι δὲ φάσκοντες, οὐκ ἀσφαλὲς εἶναι μεταδοῦναι μυστηρίων τοῖς ἡμαρτηκόσιν, εἴ γε μὴ ἔστιν ἄφεσις δευτέρα. Τί οὖν πρὸς ἀμφοτέρους ἐροῦμεν; Ὅτι οὐ σκοπῷ τοιούτῳ ἐνταῦθα τοῦτό φησι, οὐδὲ τὴν μετάνοιαν ἀναιρεῖ, ἢ τὸν διὰ μετανοίας ἐξιλασμὸν, οὐδὲ ὠθεῖ καὶ καταβάλλει διὰ τῆς ἀπογνώσεως τὸν ἐπταικότα· οὐχ οὕτως ἐχθρός ἐστι τῆς σωτηρίας τῆς ἡμετέρας· ἀλλὰ τί; τὸ δεύτερον ἀναιρεῖ λουτρόν. Οὐ γὰρ εἶπεν· Οὐκέτι ἐστὶ μετάνοια, οὐδὲ, Οὐκέτι ἐστὶν ἄφεσις, ἀλλὰ, Θυσία οὐκέτι ἐστὶ, τουτέστι, σταυρὸς δεύτερος οὐκέτι ἐστι· θυσίαν γὰρ τοῦτο καλεῖ. Μιᾷ γὰρ θυσίᾳ, φησὶ, τετελείωκεν εἰς τὸ διηνεκὲς τοὺς ἁγιαζομένους· οὐχ ὥσπερ τὰ Ἰουδαϊκὰ, οὐδὲ πολλάκις. ∆ιὰ γὰρ τοῦτο τοσαῦτα ἄνω καὶ κάτω διελέχθη περὶ τῆς θυσίας, ὅτι μία καὶ μία, οὐ τοῦτο μόνον βουλόμενος δηλῶσαι, ὅτι διενήνοχε Ἰουδαϊκῶν τούτῳ, ἀλλὰ καὶ ἀσφαλεστέρους ποιῆσαι, ὥστε μηκέτι προσδοκᾷν κατὰ τὸν Ἰουδαϊκὸν νόμον ἄλλην θυσίαν. Ἑκουσίως γὰρ, φησὶν, ἁμαρτανόντων ἡμῶν. Ὁρᾷς πῶς συγγνωμονικός ἐστιν; Ἑκουσίως, φησὶν, ἁμαρτανόντων ἡμῶν.Ὥστε τοῖς ἀκουσίως συγγνώμη ἐστί.Μετὰ τὴν ἐπίγνωσιν τῆς ἀληθείας. Ἤτοι τοῦ Χριστοῦ φησιν, ἢ τῶν δογμάτων ἁπάντων.Οὐκέτι περὶ ἁμαρτιῶν ἀπολείπεται θυσία. Ἀλλὰ τί; Φοβερὰ δέ τις ἐκδοχὴ κρίσεως, καὶ πυρὸς ζῆλος ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. Ὑπεναντίους οὐ τοὺς ἀπίστους μόνον φησὶν, ἀλλὰ καὶ τοὺς ἐναντία πράττοντας τῇ ἀρετῇ·ἢ ὅτι καὶ τοὺς οἰκείους τὸ αὐτὸ λήψεται πῦρ, ὅπερ καὶ τοὺς ὑπεναντίους. Εἶτα τὸ διαβρωτικὸν αὐτοῦ δηλῶν, ὥσπερ ἐψύχωσεν αὐτὸ, Πυρὸς ζῆλος, εἰπὼν, ἐσθίειν μέλλοντος τοὺς ὑπεναντίους. Καθάπερ γὰρ θηρίον παροξυνόμενον καὶ σφόδρα χαλεπαῖνον καὶ ἐξηγριωμένον οὐκ ἂν παύσαιτο, ἕως ἂν λάβοι τινὰ καὶ καταφάγοι· οὕτω καὶ τὸ πῦρ ἐκεῖνο, καθάπερ τις ὑπὸ ζήλου κεντούμενος, ὧν ἂν ἐπιλάβηται, οὐκ ἀφίησιν, ἀλλὰ τρώγει καὶ διασπᾷ Ἅγιος Ἰωάννης ὁ Χρυσόστομος, Εἰς τὴν πρὸς Ἑβραίους Ἐπιστολὴν, Ὁμιλια Κ' Source: Migne PG 63.143-144

For if we sin willfully, after receiving the knowledge of the truth, there is no longer a sacrifice for sins, but a certain fearful looking out for judgment, and fiery indignation which shall devour adversaries. 1 Trees which have been planted, and have benefited from the labours of cultivators and other cares, and yet give no return for such toils, are pulled up by the roots and handed over to the fire. And so it is in a certain way in the matter of our enlightenment. For when Christ has planted us, and we have benefited from the watering of the Spirit, and then we exhibit a fruitless life, the fire of Hell awaits us and the flame unquenchable. Thus Paul, having exhorted them to love, and to the bringing forth the fruit of good works, and having urged from kindlier considerations that by doing these things we have an entrance into the holy of holies by the new way which He has inaugurated for us, 2 does the same again in the case of gloomier considerations, speaking so. For saying: 'not forsaking the gathering of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the day approaching,' 3 and this being sufficient consolation, he added, 'For if we sin willfully after receiving the knowledge of the truth.' There is need, he says, of good works, and that greatly, 'For if we sin willfully after receiving the knowledge of the truth, there remains no more sacrifice for sins.' And he means: you were cleansed; you were set free from charges held against you, you have become a son. If then you return to your vomit, there waits for you condemnation and fire and whatever such things there are, for there is no second sacrifice. Again we are here pressed upon by those who take away repentance and by those who delay to come to baptism; the latter saying that it is not safe for them to come to baptism, since there is no second forgiveness, the former proclaiming that it is not safe to impart the mysteries to those who have sinned, if there is no second forgiveness. What, then, shall we say to both? That this is not what he says here: for he does not take away repentance, nor the propitiation through repentance, nor does he thrust away and cast down with despair the fallen. He is not thus an enemy of our salvation. But what? He takes away the second washing. For he did not say there is no more repentance, nor that there is no more forgiveness, but that there is no longer a sacrifice, that is, there is no longer a second cross. For this is what he calls the sacrifice. 'For by one sacrifice,' he says, 'He has perfected forever the sanctified,' 4 not like the Jewish rites, not done repeatedly. For this reason he has spoken so much throughout of the sacrifice, that it is one, one only, not wishing to show only that it differed from the Jewish, but also to make men more steadfast, so that they no longer expected another sacrifice according to the Jewish law. 'For,' he says, 'if we sin willfully.' See how he is disposed to pardon. He says, 'if we sin willfully,' so that for those who do so unwillingly there is pardon. 'After receiving the knowledge of the truth.' He speaks of Christ, or of all the teachings. 'There is no longer a sacrifice for sins,' But what is there? 'A certain fearful looking out for judgment and fiery indignation which shall devour adversaries.' By adversaries he does not speak only of unbelievers, but those also who act against virtue, or that the same fire shall also receive those associated with them, as the adversaries. Then clarifying its devouring nature, he says, as if giving it life, 'fiery indignation which shall devour adversaries.' For as a wild beast when irritated, and very fierce and savage, will not rest until it lays hold on some one and devours him, so that fire, like one provoked by indignation, does not let go of whatever it can lay hold of, but devours and tears it apart. Saint John Chrysostom, On Saint Paul's Letter to The Hebrews, from Homily 10 1 Heb 10.26 2 Heb 10.20 3 Heb 10.25 4 Heb 10.14

Crowning With Honour

Τιμῇ ἐστεφάνωσας αὐτόν Ἐστεφάνωσε δὲ ἡμᾶς  δόξῃ καὶ τιμῇ, δι' ὦν ὑπάρχων Θεὸς κατὰ φύσιν ἠλάττωται δι' ἡμᾶς, ὡς ἂν ἡμεῖς ὑπὲρ φύσιν πλουτήσωμεν ἐν αὐτῷ. Συνήγειρε γὰρ ἡμᾶς καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ. Συνεδρεύοντος γὰρ αὐτοῦ, ἐφ' ὅλον τὴν ἀνθρώπου φύσιν δραμεῖται τὸ καύχημα. Οὕτω γὰρ τῇ αὐτοῦ πτωχείᾳ πεπλουτήκαμεν, δι' οὔς καὶ δόξῃ καὶ τιμῇ ἐστεφάνωται, καίτοι τῆς δόξης Κύριος ὤν ὡς Θεός. Ἂτιμοι γὰρ ἐν τῇ τοῦ Ἀδὰμ παραβάσει γεγενημένοι, ἐν τῇ ὑπὲρ ἡμῶν ὑπακοῇ τοῦ Χριστοῦ δεδοξάσμεθα. Ἅγιος Κύριλλος Ἀλεξανδρείας, Ἐξὴγησις Εἰς Την Προς Ἑβραίους Ἐπιστολὴν Source: Migne PG 74.964b

He has crowned him with honour. 1 He has crowned us with glory and honour, since by being God according to nature He lessened himself for us that we be made rich beyond our nature. 'For He has raised us up and made us sit in the heavens with Christ.' 2 And indeed this sitting with Him is a joy spread across the whole of human nature. For as we have been enriched by His poverty, so by that He is crowned with glory and honour, even as the Lord of glory, being God. For as we were disgraced by the transgression of Adam, so by the obedience of Christ we have been glorified. Saint Cyril of Alexandria, from the Commentary on The Letter to the Hebrews 1 Hebr 2.7 2 Ephes 2.6

Light and Fire

Ἐσημειώθη ἐφ ἡμᾶς τὸ φῶς τοῦ προσώπουσου, Κύριε, κ.τ.ἑ   Ὅτι φῶς ἐστιν ὁ Θεὸς, Ἰωάννης φησὶν ἐν τῇ Καθολικῇ ἐπισολῇ· Ὁ Θεὸς φῶς ἐστι, καὶ σκοτία ἐν αὐτῷ ἐστιν οὐδεμία. Κἂν πῦρ δὲ λέγηται, ὡς ὁ Παῦλος ἐν τῇ πρὸς Ἑβραίους φησί· Καὶ γὰρ  ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστί· δεικνὺς αὐτὸν εἶναι Θεὸν νόμου καὶ Εὐαγγελίου, τουτέστι τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ διὰ τοῦτο Θεὸν ἡμῶν· οὐκ ἄλλο τι νοητέον εἶναι τοῦ φωτὸς τῇ είπινοᾳ διαφέρον τοῦ πυρὸς τοῦ καταναλίσκοντος τοῦ παρὰ τὸ φῶς. Ὥωπερ καὶ ἐπὶ τῷ σωματικῷ συνέτυχεν ἡ μὲν αὐτὴ οὐσία καθ' ὅ μὲν φωτίζει, φῶς ἐστι, καθ' ὅ δὲ ἐπικρατεῖ τῶν τοιῶνδε ὑλῶν, καυστικὴ καὶ καταναλωτικὴ τυγχάνουσα αὐτῶν πῦρ ἐστι καταναλίσκον· οὕτω τοιγαροῦν καὶ ὁ Θεὸς τῶν μὲν χειρόνων ἀφανιστικός ἐστι, καὶ τῆς κακίας ἐξαναλωτικὸς, τοῖς δὲ ἐπιτηδείοις καὶ κεκαθαρμένοις τὴν καρδίαν φῶς τυγχάνει.   Ὠριγένης, Εἰς Ψαλμους, Ψαλμος Δ'

Sealed on us is the light of your face, O Lord, etc, 1  God is light, says John in his general letter, 'God is light and there is no darkness in him.' 2 And He is also called a fire, as Paul says in his letter to the Hebrews: ' For our God is a consuming fire.' 3 This shows him to be God of the Law and the Gospel, that is, the Father of our Lord Jesus Christ and therefore our God. But this consuming fire should not be judged as something separate from light, but as the same thing differing only in thought. As into vision come things material and as these same things are to this or that extent illuminated, so we have light, and in so far as these material things are taken up and devoured in burning, so we have the consuming fire; and thus God destroys those things which are depraved and consumes wickedness, but to those who are worthy of it, whose hearts are pure, He is light. Origen, On the Psalms, Psalm 4 1 Ps 4.7 21 Jn 1.5 3Heb 12.29

The Author of Hebrews

Ὁ χαρακτὴρ τῆς λέξεως τῆς πρὸς Ἑβραίους ἐπιγεγραμμένης Ἐπιστολῆς οὐκ ἔχει τὸ λόγῳ ἰδιωτικὸν τοῦ Ἀποστόλου, ὁμολογήσαντος ἑαυτὸν ἰδιώτην εἴναι τῷ λόγῳ, τουτέστι, τῇ φράσει. Ἀλλὰ ἐστὶν ἡ Ἐπιστολὴ συνθέσει τῆς λέξεως ἑλληνικωτέρα, πᾶς ὁ ἐπιστάμενος κρίνειν φράσεων διαφορὰς, ὁμολογήσαι ἄν· πάλιν τε αὖ ὅτι τὰ νοήματα τῆς ἐπιστολῆς θαυμάσιά ἐστι, καὶ οὐ δεύτερα τῶν ἀποστολικῶν ὁμολογουμένων γραμμάτων, καὶ τοῦτο ἄν συμφήσαι εἶναι ἀληθὲς πᾶς ὁ προσέχων τῇ ἀναγνώσει τῇ ἀποστολικῇ. Ἐγὼ δὲ ἀποφαινόμενος εἴποι μ' ἄν, ὅτι τὰ μὲν νοήματα τοῦ Ἀποστόλου ἐστὶν, ἡ δὲ φράσις, καὶ ἡ σύνθεσις, ἀπομνημονεύσαντός τινος τὰ ἀποστολικὰ, καὶ ὡσπεριεὶ σχολιογραφήσαντος τὰ εἰρημένα ὑπὸ τοὺ διδασκάλου. Εἰ τις οὖν Ἐκκλησία ἔχει ταύτην τὴν Ἐπιστολὴν ὡς Παύλου, αὔτη εὐδοκιμείτω καὶ ἐπὶ τούτῳ, οὐ γὰρ εἰκῆ οἱ ἀρχαῖοι ἄνδρες ὡς Παύλου αὐτὴν παραδεδώκασι. Τίς δὲ ὁ γράψας τὴν Ἐπιστολὴν, τὸ μὲν ἀληθὲς Θεὸς οἴδεν.  Ὠριγένης, Ὁμιλίαι Πρὸς Ἑβραίους Ἐπιστολὴς

The character of the writing style of the letter entitled to the Hebrews does not have the roughness of speech which the Apostle himself confesses to, that is, in the phrasing. Rather the letter is fashioned more in the Greek way, as anyone able to distinguish differences of style would admit; but even so the thought of the letter is wonderful, and not inferior to the acknowledged writings of the Apostle, and anyone who has read the Apostle carefully would agree to the truth of this. If I were asked to declare myself, I would say that the thought is the Apostle's but the phrasing and the arrangement are by someone who remembered the Apostolic teaching and, just like a recorder of a lesson, wrote his own version of the things spoken by his teacher. If, then, any church holds this letter to be Paul's, let it be commended for it, for not without reason did the men before us hand it down as Paul's. But who wrote the letter is known to God alone. Origen, Homily on the Epistle to the Hebrews 1 2 Cor 11.6