CHAPTER 12
Of patience from the imitation of Christ.
Hebrews 12:1-2 Therefore, let us also, with the cloud of witnesses surrounding us, laying aside every burden and the sin which clings so closely, run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
He did not say that danger is looming over us or that we are being raised above, but, what is greater, that we are inspired.
" A cloud of witnesses ." Indeed, the memory of the witnesses or martyrs stirs them to similar zeal for struggles. He called them a cloud , either from the metaphor of those who are consumed by heat and enter a refreshing cloud to receive comfort. For the memory of the martyrs comforts those who have been dissolved by the heat of temptations: or because they distribute spiritual dew to us, interceding with God on our behalf.
" laying aside every burden ." Deposited with the gravity of worldly matters, and with all negligence and idleness at once.
" the sin which clings so closely ." Either because it easily clings to us or because it can easily undergo fall and rejection; therefore it is said.
" run with endurance ." For no one casts off the weight of worldly matters except through endurance . Furthermore, he mentions endurance as a thing most suitable for them. Consider indeed that he did not say, "Let us fight with fists," or "Let us battle," but rather, " run with endurance the race ." For this present life is a race : a race, I say, against sins and desires, or against those who oppose us spiritually. Therefore, let us run in this race and act with courage.
" looking to Jesus, the founder and perfecter of our faith .” Then it comes to the very head of encouragement and comfort, namely Christ, and says: If we want to have patience and run rightly, let us look to Christ, and let us learn to run rightly and endure, calling Him the leader and perfecter , showing that He was the cause for our belief and will set the limit of faith, so that we may have it firm and unshakeable.
“ Who for the joy set before Him .” He said, It would have been acceptable to live in this world with joy and glory: for he says, “I have the power to lay down my life and to take it up again;” (Jn. 10:18) but he did not want to, rather he willingly endured the cross.
“ endured the cross .” For it was a disgraceful and accursed death inflicted by the cross. If therefore we look upon this, we too will endure, just as he endured.
— [OECUMENIUS] Or to accept instead of the joy set before him, as Gregory says; to whom, he says, being able to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, despising its shame. Therefore, he says, he is able to also repay you for the sufferings endured on his account; for he was not only crucified, but also sits at the right hand of God, presenting the equality of the right hand and the throne. " and is seated at the right hand of the throne of God ." [ end of the Oecumenius excerpt ] — 1
Or what is said, For the joy set before him , understand it as Gregory says. To whom, he says, when it was free for him to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, disregarding the shame.
" and is seated at the right hand of the throne of God ." Therefore, he is worthy to reward you for the afflictions you suffer for him. For he was not only crucified, but also sits at the right hand of God . The right hand and the throne signify equality of honor.
Hebrews 12:3-9 Consider him who has endured such opposition from sinners, so that you will not grow weary and lose heart. In your struggle against sin, you have not yet resisted to the point of shedding blood, and you have forgotten that word of encouragement that addresses you as sons: "My son, do not make light of the Lord's discipline, and do not lose heart when he rebukes you, because the Lord disciplines those he loves, and he disciplines everyone he accepts as his son." Endure hardship as discipline; God is treating you as his children. For what children are not disciplined by their father? If you are not disciplined, and everyone undergoes discipline, then you are not legitimate, not true sons and daughters at all. Moreover, we have all had human fathers who disciplined us, and we respected them for it. How much more should we submit to the Father of spirits and live!
" Consider him .” For if one who reflects on the afflictions of the brethren finds comfort in his own afflictions, how much more will he who weighs the afflictions of the Lord.
" from sinners ," for it is greater that even sinners have endured these things. However, he calls contradictions mockery, scourges, ridicules, and whatever opposed his teachings and doctrines: similarly, the shouts with which they cried out under Pilate.
" so that you will not grow weary and lose heart ." For if you weigh these things in your mind, you will be hardened against afflictions, knowing that you have become imitators of God.
" you have not yet resisted to the point of shedding blood ." In the above, he testified to them that they had struggled greatly, where he says: You have endured a great race of afflictions: therefore, lest they be exalted by this, he now says: You have not yet contended perfectly; you need something else: which is also a kind of exhortation. For he says: You have come to persecutions, to the plundering of your possessions, but not to death: yet Jesus Christ went even to death.
" In your struggle against sin ." It shows that sin passionately breathes and they themselves struggle in opposition. For it says, " resisted ," as if in battle, as if also resisting sin.
" and you have forgotten that word of encouragement ." Therefore, he said, he is so saddened and disappointed in spirit that he has even forgotten the words that contribute to courage. This, however, signifies that they are very slow in their actions: for those who are like this forget even the things that are in their hands.
" addresses you as sons ." For Solomon was not speaking to his own children, but was bringing forth common teaching: therefore he says “ as .”
" when he rebukes you ." It is the greatest encouragement and comfort to know that afflictions come to us by God's promise for our benefit, since afflictions lead us to divine wisdom [φιλοσοφεῖν]: and if they come by God's permission, they seem to be sent and imposed by Him.
" because the Lord disciplines those he loves ." Indeed, no one can show anyone to be righteous without affliction: for "narrow and hard is the way that leads to life." (Matt. 7:14) Therefore, as far as correction is concerned, God calls you, not to punishment. Therefore, in the very fact that they thought they were forsaken by God, namely because of afflictions, He persuades them that they are cared for by God; rather, in the opposite way: You would be forsaken, He says, if you acted without afflictions.
" he accepts as his son ." He who takes to himself, who accepts as his son. "Just as the Son offers himself to you, God." (Matt. 20:28) Therefore, since it is a sign of sons to be corrected, endure, he says, affliction. But the righteous are the sons of God.
" If you are not disciplined ." Where he had sought from the things themselves, namely with all the saints brought forth who had fought through afflictions, now he strives to persuade even from human reasoning.
" then you are not legitimate, not true sons and daughters at all ." If, therefore, the sign of illegitimate children is not to be punished, but legitimate children are punished, it is necessary, he says, to rejoice in punishment.
" and we respected them for it ." We heard, he says, and we respected them.
" Father of spirits ." Whether of spiritual gifts or of souls or spiritual virtues.
" and live ." For this is life, to be subject to God.
Hebrews 12:10-11 And indeed they disciplined us for a few days according to what seemed right to them; however, here for our benefit, in that he may communicate to us his holiness. But every chastisement indeed does not seem to be a cause of joy at present, but of sorrow. Yet afterwards, it yields peaceful fruit to those who have been trained by it in righteousness.
— [OECUMENIUS] " And indeed they disciplined us for a few days .” For they cannot always teach us to make us perfect; but God, who always educates and corrects, makes us perfect. For the death of a father or the growth of a son halts correction. [ end of the Oecumenius excerpt ] —
“ to what seemed right to them .” What seems good to the father does not always benefit the son: for often they teach even disgraceful arts.
" however, here for our benefit ." Moreover, God always seeks our effectiveness. For He does not bestow as if to receive something from us, like earthly fathers, but rather to give, and to give not something mediocre, but holiness, that is, purity: so that as much as possible, we may become worthy of it.
" But every chastisement ." Again, from common understanding, he takes opportunities for encouragement and says: " every chastisement ," not only spiritual but also bodily, " does not seem to be a cause of joy ." He rightly says, seem : for it is not truly sorrow; for how could it properly be sorrow, when it is the mother of joy? But as if speaking to us, he said: It seems, for we bear discipline and chastisement heavily.
" Yet afterwards ." For after this present chastisement, there will be peace in the future, joy and righteousness and whatever is of this kind.
Concerning temperance, while the opportunity for correction is given, let us not fail in the manner of Esau, not finding a place for repentance.
Hebrews 12:12-17 Therefore, strengthen your limp hands and your weak knees, and make straight paths for your feet, so that what is lame may not be put out of joint, but rather be healed. Pursue peace with all and the holiness without which no one will see the Lord. See to it that no one fails to obtain the grace of God; that no root of bitterness springs up and causes trouble, and by it many become defiled; that no one is sexually immoral or unholy like Esau, who sold his birthright for a single meal. For you know that afterward, when he desired to inherit the blessing, he was rejected, for he found no chance to repent, though he sought it with tears.
" Therefore, strengthen your limp hands ." Limp , loosened. He spoke of the whole by mentioning a part. For not only the hands and knees were loosened by afflictions, but together with the whole body, both mind and soul. Indeed, this is caused by deep sadness and sorrow.
— [PHOTIUS] However, he did not speak of the knees and hands , but of the thoughts that limp and are loosened by a multitude of afflictions and temptations. [ end of excerpt by Photius ] — 2
" and make straight paths for your feet ," or " and make straight paths for your footprints": as if speaking to the runners and boxers themselves. He indicates, however, that it is necessary for thoughts to be confirmed (which arise not from hatred, but from God's governance, corrections, and afflictions) and thoughts about faith and doctrines. For when they were still infants, they clung to certain Jewish matters in life and conduct. Let not the initiated evil (for this he calls a limp ) become incurable, but rather let it be corrected. Behold, he has clearly admitted repentance, and take note of this because of the Novatians 3 .
" Pursue peace with all ." And among you mutually and among the slanderers. For there is great range when it is said, with all . Indeed, "With those," he says, "who hated peace, I was peaceful." (Ps. 120:7) For if indeed he injures, and you do not take revenge, peace will quickly be achieved.
" and the holiness ." Holiness refers to purity, that is, virginity or chastity. For even one who is chaste in marriage fulfills holiness, although not properly. For marriage is not called holy, but honorable, even so, it accomplishes holiness.
" without which no one will see the Lord ." For if neither fornicators, nor adulterers, nor those like them will inherit the kingdom of God (1 Cor. 6:9), how will they see the Lord who are not chaste, as it is necessary to see, without holiness?
" See to it that no one fails to obtain ." Just as those walking a long road in company, considering, he says, this is diligently looking ahead and analyzing, so that nobody fails to obtain the grace of God . For it is necessary to take care both for yourselves and for your brothers, that no one lacks these things. Moreover, he calls the grace of God the future goods, whether faith or a suitable way of life. For all these things are the grace of God .
" that no root of bitterness springs up ." The root of bitterness refers to sin. Therefore, he says: If there is anyone among you who is not rightly affected, let such a one be cut off, lest sin be brought forth into action (for this is what he means by “ springs up ”), lest it also become an occasion of sin for the others.
He says: " and by it many become defiled ." Indeed, when someone sees a neighbor sinning, he will come to imitation, so that he himself may sin. He rightly called the root of bitterness , sin. For the bitter root can produce sweet fruits, but the root of bitterness is bitter to itself and to those to whom it is a root: for the root of bitterness is substance and, as it were, essence.
" that no one is sexually immoral ." He did not say sexually immoral , referring to Esau, but it is placed in opposition to what preceded, "Pursue holiness." The defiled is indeed placed as if it refers to Esau; however, he called him a glutton, because he had sold away God's gift, namely the birthright , for a single meal . For it is written in the book of Genesis: "And the boys grew; and Esau was a cunning hunter, a man of the field: but Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebecca loved Jacob. And Jacob boiled pottage. And Esau came from the field, and he was faint: and Esau said to Jacob, 'Feed me, I beg you, with that same red pottage; for I am weak.' Therefore was his name called Edom. And Jacob said, 'Sell me this day your birthright.' And Esau said, 'Behold, I am at the point to die: and what profit shall this birthright do to me?' And Jacob said, 'Swear to me this day.' And he swore to him: and he sold his birthright to Jacob." (Gen. 25:26-33) Therefore, at that time, the right of the firstborn is ours, and not that of the Jews. For we are descended from Isaac and Jacob.
" he was rejected ." He was rejected by God. For God is the cause of Isaac being deceived, to bless Jacob.
— [OECUMENIUS] " though he sought it with tears ." Some interpret it this way: Although he had sought it with tears, namely the blessing: and what is said: and there was no place found by means of repentance for him. [ end of the Oecumenius excerpt ] —
" though he sought it ." Does he therefore reject repentance? Certainly not. How then, if he sought repentance with tears, did he not attain it? He did seek it, but he did not find it; for he did not seek it rightly. How so? Because he was not properly repentant. For what kind of words of repentance did he speak? "The days of mourning for my father are approaching, and I will kill my brother Jacob." (Gen. 27:41) Therefore, for this reason, he does not find repentance, because he did not seek it as he ought. Either this is the case, or Paul terrifies those who have not yet fallen so that they do not fall, as if the greatest sins do not deserve repentance: and to those who have not yet sinned, he speaks in such a way, preserving them from falling by fear. But when he sees that some have completely fallen, consider how he changes his speech. For Paul says: "My little children, for whom I am again in labor until Christ is formed in you." (Gal. 4:19) For that he writes this to those who have already fallen is evident. For he says: "You who are justified by the law have fallen from grace." (Gal. 5:4) You see that when he testifies with them that they have fallen, lest they come to despair, he says: "Of whom I am again in labor until Christ is formed in you?" (Gal. 4:19) Do you not recognize that he does not reject this holy repentance, but is speaking in an economical manner 4 [οἰκονομικῶς]?
That the future punishments are more formidable than those inflicted under Moses, and that it is fitting that greater attention should be given to the present.
Hebrews 12:18-21 For you have not come to a mountain that can be touched and that is burning with fire, and to darkness and gloom and a storm, and the sound of a trumpet, and the voice of words, which those who heard it begged that no further word be spoken to them. For they could not bear what was commanded. Even if a beast touches the mountain, it shall be stoned, or shot through with an arrow. And so terrifying was the sight that Moses said, "I am exceedingly afraid and trembling."
There is fire, for this reason, that God may appear more fearsome to those who were delivering the law. " And to darkness and gloom ." Darkness and gloom signify the shadow of the Old Testament. For if those were figures, it is evident that until the truth came, the figures were obscure, while it was not known what they signified. Moreover, darkness also signifies the invisibility of God. " and to darkness ," he says, "under his feet." (Ps. 17:10)
" and a storm ." By the word, storm, he excites them when they were sluggish. Indeed, the storm is a twisting of the wind.
And the trumpet , however, as if in the presence of the king; for this will be in the second coming.
" and the voice of words ." For Moses spoke, and God answered. Indeed, it was necessary for the voice of God to be formed (Ex. 19:19), so that the lawgiving would be worthy of faith, and it would not be thought to be from Moses, through whom God was about to bring the law.
" For they could not bear what was commanded ." He stated the reason for the excuse, because they could not bear what was being defined, that is, what was being commanded or said. Indeed, they said to Moses: "Speak to us, and let not God speak to us." (Ex. 20:19)
" Even if a beast touched the mountain ." Such was the terror that if the beast touched the mountain, it was stoned.
" And so terrifying was the sight ." It wishes to show that the New Testament also excels in relation to the Old. For indeed, even if the Old had nothing of this kind that the New has, it was to be feared in some way; however, the New, having perfection, is gentle and without terror.
" that Moses said, "I am exceedingly afraid and trembling .." This was also said by the one who was about to enter into darkness.
Hebrews 12:22-24 But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels, to the festive gathering and assembly of the firstborn who are registered in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks better than the blood of Abel.
" But you have come to Mount Zion and to the city of the living God, heavenly Jerusalem, and to multitudes of angels .” Instead of the people of Judah, angels are present. And he says there is a festive gathering among the multitude of angels . He also speaks of the firstborn , the faithful, whose names are written in the book of life. For this is what the Lord also says to the disciples: “Rejoice because your names are written in heaven." ( Luke 10:20)
— [OECUMENIUS] He calls the firstborn holy, who have something excellent beyond other faithful ones who have received adoption from the firstborn who are among us, who by the right of the firstborn have some special birthrights. [ end of the Oecumenius excerpt ] —
" and to God the judge of all ." As if he were saying: They did not even dare to listen to the word; but you, on the other hand, have approached the very judge, that is, Christ. "For the Father," he says, "does not judge anyone, but has given all judgment to the Son." (Jn. 5:22) — 5
" and to the spirits of the righteous ." For you will be with them, who have come to the New Testament. Paul calls them, as those who will then have their perfection, just as he says above: "Lest they be made perfect without us.” (Heb. 11:40)
" and to Jesus, the mediator of a new covenant ." Instead of Moses, here is Christ.
“ The sprinkled blood ,” however, refers to the precious blood of Christ.
" that speaks better than the blood of Abel ." For what is the blood of Abel ? Did it speak? Certainly. For through it, he says, the dead still speaks (Heb. 11:4), namely in glory and reputation. But concerning the blood of Christ, it is clear that it speaks more through glory, since it is suitable for purifying the whole world. He always, however, makes comparisons from the very smallest things, due to the childishness of those who hear.
— [CYRIL] For the blood of Abel cries out against the murderer. But that of Christ speaks for us to the Father. Therefore, it is said, “ that speaks better than the blood of Abel ." [ end of the excerpt by Cyril ] —
Hebrews 12:25-26 See that you do not deny the one speaking. For if they did not escape, having refused the one warning on earth, much more shall we, who turn away from the one from heaven, whose voice then shook the earth, but now has promised, saying: "Yet once more I shake not only the earth, but also heaven." And this, "Yet once more," indicates the removal of those things that are shaken, as of things that are made, so that the things which cannot be shaken may remain.
" do not deny the one speaking ." This is due to disbelief or despair. Who is the one speaking and calling to his own kingdom? It is Christ, obviously. For if his blood speaks, much more he lives.
" For if they did not escape ." The danger, that is, the loss. The danger, that is, the loss.
— [PHOTIUS] " having refused the one warning on earth ," or the one who engages in earthly matters, promising the earthly and temporary, flowing with milk and honey, the dominion of enemies, good upbringing, and a long life.
“ from the one from heaven ,” he speaks, promising the same heaven as an inheritance, granting the enjoyment of that overwhelming glory and eternity. It is possible to say: On earth, to engage in matters, since almost all of the physical purifications were found in the lawgiving through Moses. The new law given to us through Christ is a cleansing and illumination of the soul. Therefore, those things are said to be on earth, as they are humble and related to the material body. But these things are from heaven, as they are divine and lofty, purifying the soul and elevating it to the heavens. [ end of the Photius excerpt ] — 6
For on earth, it is said that Moses speaks. He says, This is the case: If the Jews, having rejected the message of Moses, did not escape destruction, how shall we escape if we reject the one who speaks from heaven, that is, Christ? Is it not because, while the law was given by another long ago, now another speaks, and calls to his kingdom and faith, but because he is more fearful now, speaking from heaven and by himself, than he was before, when he spoke from the earth through Moses, from whom he is more justly to be heard?
That the former lawgiver is not different from the one speaking now, he himself makes clear by saying, “ whose voice then shook the earth .” When? He says, when he gave the law on Mount Sinai.
" but now has promised, saying ." Do you see that the same one is both then and now? But the difference is in the manner of his preaching. For then he proclaimed from the earth and through Moses, but now from heaven and through himself.
" who turn away from the one from heaven ." In common, that which is speaking, as in proclaiming.
— [OECUMENIUS] " Yet once more I shake ," that is, " once more ," clearly, that which comes after the second, is added another once. For previously the world was shaken at the lawgiving in Sinai. "Indeed, the earth shook," says David (Ps. 68:8). Again, during the presence in the flesh; the world will be shaken; for "all Jerusalem was shaken." (Matt. 21:10)
"And the handmade things of Egypt shall be shaken." (Isa. 19:16) By "shaking," it is said to be the renowned nature of the preaching, by which they were shaken from their former state of wandering and the people were transformed. Therefore, speaks holy Cyril: But the "yet once more," he says, will be at his second glorious coming, when he will transform and renew creation; for then creation will be shaken most truly, the true shaking and uproar or the transformation from evil to good of those then being saved. Refer also to the commentary of the blessed Cyril on the Song of Songs. [ end of the Oecumenius excerpt ] — 7
" as of things that are made ," that is, those suffering according to nature. For since it takes a beginning and reaches an end, he says, as of things that are made . For since it has been made, and it began from motion, that which comes from non-being to being will reasonably be shaken and moved again in the change.
“ so that the things which cannot be shaken may remain .” The creation shakes and alternates, so that the unshakable may remain; that is, those that will no longer be shaken or changed; as if it were saying: Therefore, it shakes and alternates the creation, so that in the future the unshakable may remain in its place, no longer subject to shaking or changing. The unchanging, therefore, rightly will no longer be subject to shaking. For once it has received the first change, it will be incorruptible.
Hebrews 12:28-29 Therefore, receiving a kingdom that cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. For our God is a consuming fire.
“ Therefore, receiving a kingdom that cannot be shaken .” If creation is unshakable, much more the kingdom of heaven, which you are about to receive as a reward for the sufferings here for Christ. Since the sufferings are the cause of the kingdom, let us give thanks to God for them.
“ by which we may serve .” For which, with thanksgiving; for it is by giving thanks to God even for tribulations and temptations that one serves Him acceptably.
“ with reverence and godly fear .” And it is not enough, Paul says, to be merely grateful, unless there is also shame, both towards all and towards God, accompanying piety.
— [OECUMENIUS] “ For our God is a consuming fire .” By saying this, Paul either wishes to frighten them not to be ungrateful, nor to complain about their tribulations, lest they suffer the wrath and punishment of God; or to comfort them; as if he were saying: let us give thanks in our tribulations; for we have a Master who is able to consume our adversaries. [ end of the Oecumenius excerpt ] —
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Translation notes for Hebrews chapter 12
1. The PG gives one beginning indicator of an Oecumenius excerpt but does not indicate where it ends. The Pharmakides version has no indicators. The reading given above is from Staab’s fragments that are gleaned from catena manuscripts [Af.217r, Bf.263r; Gf.362rv der 2.]. The PG reads, Or what is said, For the joy set before him, understand it as Gregory says. To whom, he says, when it was free for him to remain in his own glory and divinity, he not only emptied himself to the form of a servant, but also endured the cross, disregarding the shame. " and is seated at the right hand of the throne of God ."
2. The excerpt by Photius here is not found in the fragments by Staab but are indicated by the PG and Pharmakides version.
3. Novatian was a schismatic of the third century, and founder of the sect of the Novatians; he was a Roman priest, and made himself antipope. The Novatian Schism was a schism within the Church of Rome in the third century that originated in the differing positions regarding the policy concerning the proper treatment that the church should accord to Christians who had lapsed, that is denied their faith, during times of persecution.
4. “an economical manner.” [οἰκονομικῶς] The term is here used in a theological context to mean a divine plan or economy, particularly God's plan for salvation. Therefore, οἰκονομικῶς could describe something done in accordance with such a divine plan. Strongs- administration (of a household or estate); specially, a (religious) "economy":—dispensation, stewardship.
5. The PG has the excerpt labeled “ANOTHER WAY” ending at “but has given all judgment to the Son." (Jn. 5:22)”. The Pharmakides version as the excerpt ending shorter at “of the firstborn have some special birthrights.”
6. Neither the PG nor the Pharmakides version give any indicators that this is a Photius excerpt. It is listed in Staab’s edition.
7. The beginning of the excerpt to the ending of it is somewhat obscure based upon the PG and the Pharmakides version. The Pharmakides version gives indicator lines showing that the excerpt is “He calls the earthquake the kind of unheard-of proclamation, through which people were shaken from the ancient state of error and were transformed. Thus speaks Saint Cyril.” The PG only has one indicator line and nothing to indicate where it ends. Therefore I placed the indicator line where the PG has it beginning, and then I placed the indicator line at the end of where the Pharmakides version has it.