Oecumenius

Medieval · AD 800–1500

987 passages across 19 books of the Bible · Who was this?

On Hebrews

20 of 257
  1. Hebrews 1:13-14
    He said that he did not want to show that he would not have dared to sit otherwise unless commanded: certainly not; but do not think that he lacks a beginning. For that this is so is indicated by the place of the chair, designating a similar honor, and by what was said above: He sat, when it is not previously read that he was told: Sit. Or because the Prophet could not signify the harmony and will of the Father in any other way than to sit, he used the word, Sit. Therefore, this is also great, not only over human nature but also over every creature. Nevertheless, this is also proclaimed on account of human nature. For as far as He is God, the Son has an eternal throne: “Your throne, O God, is forever and ever." (Heb. 1:8) For he was not honored with this distinction after the cross and passion as God: but as a man he received what he already had as God. Nor was he exalted when he was humble, but when he was sublime and in the form of God, he humbled himself by taking the form of a servant. (Phil. 2:6-7) The evangelist also cries out: "The only-begotten Son, who is in the bosom of the…
    He said that he did not want to show that he would not have dared to sit otherwise unless commanded: certainly not; but do not think that he lacks a beginning. For that this is so is indicated by the place of the chair, designating a similar honor, and by what was said above: He sat, when it is not previously read that he was told: Sit. Or because the Prophet could not signify the harmony and will of the Father in any other way than to sit, he used the word, Sit. Therefore, this is also great, not only over human nature but also over every creature. Nevertheless, this is also proclaimed on account of human nature. For as far as He is God, the Son has an eternal throne: “Your throne, O God, is forever and ever." (Heb. 1:8) For he was not honored with this distinction after the cross and passion as God: but as a man he received what he already had as God. Nor was he exalted when he was humble, but when he was sublime and in the form of God, he humbled himself by taking the form of a servant. (Phil. 2:6-7) The evangelist also cries out: "The only-begotten Son, who is in the bosom of the Father, he has declared." (Jn. 1:18) And the Lord: "I am in the Father, and the Father is in me." (Jn. 14:11) And elsewhere: "Glorify me, O Father, with the glory I had with you before the world was made." (Jn. 17:5) Therefore, as a man hears: "Sit at my right hand." (Ps. 101:1) For God has eternal dominion.
    "until I make Your enemies Your footstool." Notice the demonstration that the Son is legitimate. The Father is angry against the enemies of the Son. And He did not say that the Son is powerless to put them under His feet, but to reveal the identity of will. What He says "until" is not indicative of time, as if when the enemies are placed as a footstool, it would again be that He would rise: far from it; but He wants to show that He will not be powerless to put all as a footstool.
    Indeed, until [ἕως] or as long as something exists, it brings forth what is up to that point, but does not remove what comes after it. Thus Gregory says in the second book "On the Son": "Are they not all ministering spirits?" He comforts them, saying: Christ is indeed the natural Son of God, but the angels are our servants: having been assigned this ministry, that they may do and administer all things so that we humans may be saved.For indeed, angels have frequently become ministers to men, as to Mary (Luke 1:26) and at the Lord's tomb (Matt. 28:2-7) and to Cornelius. (Acts 10:3)

    The Pseudo-Oecumenian Catena on Hebrews

  2. Hebrews 1:13-14
    Therefore, he offered the first fruits of our nature to the Father. And the Father marveled at the gift, both for the worthiness of the one who presented it and for the purity of what was offered, as if to receive it with His own hands and place the gift beside Him, and said, “Sit at My right hand."

    The Pseudo-Oecumenian Catena on Hebrews

  3. Hebrews 2:1-3
    Because, he says, the one who has spoken to us, the Son, is so much greater than the prophets and the angels who served in the Old Testament, we must pay closer attention to what has been spoken by him, rather than as we were inclined to the law. "Lest at any time we drift away." This is, let us not fall away from what is honorable and from the way that leads to salvation. "The word spoken through angels." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was call…
    Because, he says, the one who has spoken to us, the Son, is so much greater than the prophets and the angels who served in the Old Testament, we must pay closer attention to what has been spoken by him, rather than as we were inclined to the law.
    "Lest at any time we drift away." This is, let us not fall away from what is honorable and from the way that leads to salvation.
    "The word spoken through angels." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was called the Place of Weeping.
    But he says, this is of such a nature. For if those things predicted by angels have happened and have come to pass, how much more will those things predicted by the Son of God happen?
    “just retribution.” Not that one thing is, and another is not; but every transgression and disobedience received its just retribution, that is, a reward, and nothing remained unpunished. He calls punishment a wage, although normally the term wage is applied to a favorable name; but the apostle does not concern himself with niceties of words.
    “how shall we escape” He says, it is this: If what was spoken by angels in the Old Law proved of no effect, and all who sinned received their due, what excuse shall we have, seeing those who received it and yet were careless?
    "For if we neglect so great a salvation.” Which does not promise earthly goods like the Old Testament, but the kingdom of heaven and adoption as sons. However, it speaks of salvation which has been demonstrated and revealed by Christ, that is, faith in Him. This, however, it called salvation, showing that what was in the old law was not salvific.
    "It was first spoken by the Lord." Paul then shows that it is worthy of faith. For no one else, he says, was a minister of this, as was Moses in the old covenant, but Christ Himself.
    "and was delivered to us by those who heard it." They were delivered and believed by those who heard. But who are those who heard? Clearly the divine disciples, the eyewitnesses who became ministers of the word, as Luke also says; for they certainly informed us. (Luke 1:2) Do not take offense; Paul does not say that he himself also heard from Christ, although he did hear.

    The Pseudo-Oecumenian Catena on Hebrews

  4. Hebrews 2:4-8
    Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders, and various powers which He works for them. "and various miracles." Paul said "various" to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said "miracles"; for those are not powers but weakness and illusion and empty matters. “by gifts of the Holy Spirit distributed.” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed, it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6) "according to His own will.” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes. “For it was not to angels that He subjected the world.” This is a consequence of the comparison with the angels that was prev…
    Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders, and various powers which He works for them.
    "and various miracles." Paul said "various" to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said "miracles"; for those are not powers but weakness and illusion and empty matters.
    “by gifts of the Holy Spirit distributed.” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed, it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6)
    "according to His own will.” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes.
    “For it was not to angels that He subjected the world.” This is a consequence of the comparison with the angels that was previously stated. For it was necessary for the chief creature, namely the angelic one, by consulting Christ according to the flesh, to show Him to be greater as the Lord.
    He speaks of the future world when He says the world to come.
    “of which we are speaking.” That is, concerning which we said above that, When he brings in the firstborn into the world. Therefore let not your mind be led astray seeking another world. But some understood a future world, the world that will be, concerning which, he says, the whole discourse is to us. For then Christ himself will sit as judge of that world; and the angels, as ministers and servants, will stand by.
    "But there is a certain one who testified somewhere, saying." Speaking to those who knew the Scriptures, Paul does not mention the names of those who say: "What is man?"

    The Pseudo-Oecumenian Catena on Hebrews

  5. Hebrews 2:4-8
    This applies both to common humanity and especially to Christ in the flesh.
    “At present, we do not yet see everything in subjection to him.” For he said: “He left nothing outside of his control,” but they suffered badly and were seized by the Jews who remained in disbelief, so that they would not hesitate about what was said, Paul says: “Do not be troubled. For not yet has all things been subjected to him, not yet has the preaching been scattered, not yet has the proclaimed king openly received power."

    The Pseudo-Oecumenian Catena on Hebrews

  6. Hebrews 2:4-8
    "that you are mindful of him."

    The Pseudo-Oecumenian Catena on Hebrews

  7. Hebrews 2:4-8
    For you have not only brought him into being, but also granted him to be well, and you will continue to be mindful, and you will visit him when he is in a bad state.
    "You made him a little lower than the angels.” Here he recalls the declaration after the transgression. For the mortal is made lower than the angels.

    The Pseudo-Oecumenian Catena on Hebrews

  8. Hebrews 2:4-8
    For this reason, he now cites it. What is man that you are mindful of him? Since it seemed to oppose his purpose, he indeed shows that Christ is greater than the angels, yet he says that he was made a little lower than the angels. He presents this in order to resolve the objection that seems to arise, and in resolving it, he says that he was made lower because of the passion of death. "For we saw him and he had neither form nor beauty." (Isa. 53:2)
    Meanwhile, it is granted that this was also said about the Lord, since he served them as well, to comfort them, as it is said: "putting everything in subjection under his feet."

    The Pseudo-Oecumenian Catena on Hebrews

  9. Hebrews 2:9-10
    It should be noted that the Nestorians distort the Scripture, and thus they read it in such a way that He tasted death apart from God, constructing this by asserting that Christ had the indwelling of the Word of God and not a union, claiming that His divinity did not accompany Him while He was crucified.
    Indeed, it has been said, they argue, "Without God he would taste death." But see how a certain orthodox one has responded. First of all, it is stated, χάριτι Θεοῦ, that is, grace or through the grace of God; yet even if it is said as you wish, χωρὶς Θεοῦ, that is, “without God”, it must be understood that Christ died without God or except for God for everyone. For he did not die only for men, but also for the heavenly powers, to break down the barrier of separation and unite the lower with the higher. (Eph. 2:14)This is similar to what has been said elsewhere. But when it is said that all things are subjected, it is evident that it is outside of the one who subjected all things to Himself. (1 Cor. 15:28)

    The Pseudo-Oecumenian Catena on Hebrews

  10. Hebrews 2:9-10
    “But we see Jesus, who was made a little lower than the angels.” Paul endeavors to show that what was said applies to Christ, and he says that even if he subjected all things, it does not yet seem to fit him; and yet we showed that ultimately even this will occur; but then that he was made a little lower than the angels, this fits Him rather than us. For he indeed, having been three days in Hades as a man, was a little inferior to the angels, since he was in no way subject to death there; but we, being destroyed for a long time, are not briefly but far more greatly made inferior to the angels. And that to be crowned with glory and honor because of the passion suits Him more than it does us. “because of the suffering of death.” Having spoken of the suffering of death, he revealed true death. For it was not an illusion of death, but an active suffering. "crowned with glory and honor." He calls the cross glory and honor. For to make heaven and earth and man and the powers above is not as worthy of God and exceedingly glorious as to deem it worthy to be crucified for us. This he says als…
    “But we see Jesus, who was made a little lower than the angels.” Paul endeavors to show that what was said applies to Christ, and he says that even if he subjected all things, it does not yet seem to fit him; and yet we showed that ultimately even this will occur; but then that he was made a little lower than the angels, this fits Him rather than us. For he indeed, having been three days in Hades as a man, was a little inferior to the angels, since he was in no way subject to death there; but we, being destroyed for a long time, are not briefly but far more greatly made inferior to the angels. And that to be crowned with glory and honor because of the passion suits Him more than it does us.
    “because of the suffering of death.” Having spoken of the suffering of death, he revealed true death. For it was not an illusion of death, but an active suffering.
    "crowned with glory and honor." He calls the cross glory and honor. For to make heaven and earth and man and the powers above is not as worthy of God and exceedingly glorious as to deem it worthy to be crucified for us. This he says also comforting them, as if he were saying, "If Christ endured these things for us, what great thing is it if you also endure trials for him?"
    "so that by the grace of God." For it is by the grace of the Holy Trinity that the Son suffered. For the Father did not give the Son according to obligation, nor did the Son accept it, nor did the Spirit cooperate in the Cross, but everything happened by grace.
    It is rightly said, "he might taste." For He did not remain in death, but only in a certain manner did He taste it.

    The Pseudo-Oecumenian Catena on Hebrews

  11. Hebrews 2:9-10
    "taste death for everyone." Not only for the faithful, but for the whole world. For even if not all were saved because of their own unbelief, he himself bore his own on behalf of all and for all. And rightly so, "he might taste"; for he did not remain in death, but only in a certain way tasted it; for he immediately rose again. Therefore, in this respect, he is greater than the angels, because he proved to be superior to death. "For it was fitting that he." It was fitting, Paul says, for God and the Father for whom are all things; he is indeed the beginning of all things. "by whom all things exist." For if all things are indeed through him, the Father is the one who created all things, who begot the Creator. "through whom all things exist." See the phrase "through whom," which is placed with the Father. For if there were a decrease, it would belong only to the Son, and it would be added to the Father. But what does the phrase "through whom" mean? Understand this: since he said "through whom all things," so that no one might conceive anything absurd, that he is needed by all; (for the…
    "taste death for everyone." Not only for the faithful, but for the whole world. For even if not all were saved because of their own unbelief, he himself bore his own on behalf of all and for all. And rightly so, "he might taste"; for he did not remain in death, but only in a certain way tasted it; for he immediately rose again. Therefore, in this respect, he is greater than the angels, because he proved to be superior to death.
    "For it was fitting that he." It was fitting, Paul says, for God and the Father for whom are all things; he is indeed the beginning of all things.
    "by whom all things exist." For if all things are indeed through him, the Father is the one who created all things, who begot the Creator.
    "through whom all things exist." See the phrase "through whom," which is placed with the Father. For if there were a decrease, it would belong only to the Son, and it would be added to the Father. But what does the phrase "through whom" mean? Understand this: since he said "through whom all things," so that no one might conceive anything absurd, that he is needed by all; (for the preposition "by" also means something like this, as when we say, "through the man the creation came into being"); he introduced "through whom," explaining that "through" means in this way, "through him," that is, all things having been made by him. Therefore, also concerning the Son, when the phrase "through whom" is said, accept it thus, instead of "by whom."
    "in bringing many sons." He says that the one who brought them in, in the glory of the only-begotten, through the gift of adoption, the Author of their salvation, their sons, that is, Christ, was perfected through sufferings, in order to show perfect and glorious, as through the cross.And he is a Son, and we are sons; but he is genuine; we, however, are adopted; he saves; we are being saved; we are united with him, and again we are separated; through him, who has brought many sons to glory, we share; through him, the author of their salvation, we are separated.
    perfected through sufferings; that is, to complete what was lacking in Him. But what was lacking in Christ, as one might think of a man? The immortal part, namely, so that He might have the image continuously. Therefore, the Father fulfilled what was lacking to Him through the resurrection; for having risen, His death no longer has dominion; and through Him, filling all men,(Rom. 6:9) just as the same apostle says elsewhere: "And having been perfected, He became the author of eternal salvation to all who obey Him." (Heb. 5:9) Thus, the holy Cyril and in the one hundred sixty-fourth chapter of Philalethes.

    The Pseudo-Oecumenian Catena on Hebrews

  12. Hebrews 2:11-12
    "For both he who sanctifies," that is, Christ, "and those who are sanctified," that is, humans, are all from one God and Father. But Christ, as the Son and true offspring and of the essence of the Father, we, however, are as creature ones and have been made worthy of sonship by grace. See in these words the superiority. He who sanctifies, and we are sanctified. Therefore, both unity and superiority.

    "I will proclaim your name to my brothers." — [PHOTIUS] For as he united the flesh to himself, he also put on brotherhood. Saying, "He is not ashamed," He showed the distinction. For He is not a brother by nature, although He is truly a man, but by generosity [φιλανθρωπίαν], since He is also truly God.

    The Pseudo-Oecumenian Catena on Hebrews

  13. Hebrews 2:13-14
    We who are numbered among the children have partaken of the blood and flesh of God, that is, we are in blood and flesh, and in perishable and earthly bodies. For this reason, the only-begotten Word of God, being life by nature, partook of the same, and not in any other way, but similarly to us. "that through death." Then he also speaks of the reason for the Incarnation. "The," Paul says, "the Devil", who has the power of death, might be destroyed; and he will be destroyed through death, as it is said, O Wisdom of God! Through death, the Devil had the power; through death, he will be abolished. Christ used against the Devil those arms which He himself was powerful with. How then does He rule over death? Because He is the ruler of sin, from which death comes, and He rules over death, that is, sin is the power of death. Therefore, having sin and being its possessor, He has the power of death (for we say that sin is the power of death). So that it might be thus: through His own death, He abolished sin, having the Devil as a servant, which is the strength of the power of death. For if thi…
    We who are numbered among the children have partaken of the blood and flesh of God, that is, we are in blood and flesh, and in perishable and earthly bodies. For this reason, the only-begotten Word of God, being life by nature, partook of the same, and not in any other way, but similarly to us.
    "that through death." Then he also speaks of the reason for the Incarnation.
    "The," Paul says, "the Devil", who has the power of death, might be destroyed; and he will be destroyed through death, as it is said, O Wisdom of God! Through death, the Devil had the power; through death, he will be abolished. Christ used against the Devil those arms which He himself was powerful with. How then does He rule over death? Because He is the ruler of sin, from which death comes, and He rules over death, that is, sin is the power of death. Therefore, having sin and being its possessor, He has the power of death (for we say that sin is the power of death). So that it might be thus: through His own death, He abolished sin, having the Devil as a servant, which is the strength of the power of death. For if this had not prevailed over man, death would not have entered into the world.

    The Pseudo-Oecumenian Catena on Hebrews

  14. Hebrews 2:13-14
    "I will put my trust in him." Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust. "Here I am, and the children." Here our Father made Christ. But he says: He gave, on account of humanity, just as it is said: "Afterward I will give you the nations as your inheritance." (Ps. 2:8) "Since, therefore, the sons," that is, men, "have communion with flesh and blood; in the same way," that is, similarly and truly, not according to some fantasy, as certain heretics say, He Himself became a partaker of flesh and blood: so that in this also He might demonstrate the love He has for the sons. The Father made Christ our own. And He gave, for the sake of humanity. Similar to that, "Ask of me, and I will give you the nations as your inheritance." (Ps…
    "I will put my trust in him." Since he previously called Him brother and internally father, he signifies that these indeed are names of kindness and grace, but by nature and truth, God is, he says. For who trusts in anyone else except in God alone? And if he were to say: Do not think that hearing Him being called brother and father refers to someone among the common people, God is, he says, in whom it is written that one must trust.
    "Here I am, and the children." Here our Father made Christ. But he says: He gave, on account of humanity, just as it is said: "Afterward I will give you the nations as your inheritance." (Ps. 2:8) "Since, therefore, the sons," that is, men, "have communion with flesh and blood; in the same way," that is, similarly and truly, not according to some fantasy, as certain heretics say, He Himself became a partaker of flesh and blood: so that in this also He might demonstrate the love He has for the sons.
    The Father made Christ our own. And He gave, for the sake of humanity. Similar to that, "Ask of me, and I will give you the nations as your inheritance." (Ps. 2:8)
    "Therefore", therefore, he says, "the children," that is, the humans, "share in flesh and blood, he likewise," that is, truly and not according to some fantasy, as certain heretics say, He Himself shared in flesh and blood, so that in this also He might demonstrate the love He has for the sons.

    The Pseudo-Oecumenian Catena on Hebrews

  15. Hebrews 2:15
    "all their lives were held in slavery by their fear of death." — [PHOTIUS] Before, he says, death was abolished, throughout their lives, humans were exposed and subjected to the fear of slavery: for they feared death which had not yet been abolished: and nothing of worldly pleasures could delight the courageous, and this was due to the fear of death, in the manner of a cruel and savage master always pressing and terrifying those who were on the earth. "were held in slavery." The people were bound to death, as they were guilty of this slavery. The slavery of death is to be held and subjected to sin, for sin is the power and sting of death. (1 Cor. 15:56) Therefore, since Christ through death abolished the one who has the power of death, that is,the Devil, the inventor and leader of sin, sin has become weak, and we have been freed from the slavery according to its dominion; we have been liberated from the fear of death. And this is clearly seen in their very actions. For those who before feared and shunned death as the greatest evil and overwhelming, now approach it joyfully as a chan…
    "all their lives were held in slavery by their fear of death." — [PHOTIUS] Before, he says, death was abolished, throughout their lives, humans were exposed and subjected to the fear of slavery: for they feared death which had not yet been abolished: and nothing of worldly pleasures could delight the courageous, and this was due to the fear of death, in the manner of a cruel and savage master always pressing and terrifying those who were on the earth.

    "were held in slavery." The people were bound to death, as they were guilty of this slavery. The slavery of death is to be held and subjected to sin, for sin is the power and sting of death. (1 Cor. 15:56) Therefore, since Christ through death abolished the one who has the power of death, that is,the Devil, the inventor and leader of sin, sin has become weak, and we have been freed from the slavery according to its dominion; we have been liberated from the fear of death. And this is clearly seen in their very actions. For those who before feared and shunned death as the greatest evil and overwhelming, now approach it joyfully as a change of life and a prelude, when they are brought forth for Christ and His laws by those who persecute them. Therefore, is it not evident that the Savior has freed us from the fear of death and from the slavery that comes from it?

    The Pseudo-Oecumenian Catena on Hebrews

  16. Hebrews 2:16
    "but he took hold of the seed of Abraham." The term "hetook hold" [ἐπιλαμβάνεται] indicates that we, as humans, flee from him, but Christ pursues, and by pursuing, he reached and took hold. He did not take hold of the nature of angels nor did he assume it, but of human nature.
    Then, wishing to signify that Christ came according to the flesh from Judah, he says, "the seed of Abraham."

    The Pseudo-Oecumenian Catena on Hebrews

  17. Hebrews 2:17
    "Therefore, he had to be made." Since he deemed it necessary to fully partake, from this point onward, he had to be in all respects made similar to humans. For he was born, he grew, he ate, he drank, he slept, he died, he rose again. "that he might be a merciful." These things, he says, were arranged for no other reason than that he may have mercy on those on earth and lift them up from the grave. "and a faithful high priest." Faithful, true.For it is the unusual function of the true and real high priest to free those of whom he is high priest from sins. Therefore, in order to offer a sacrifice capable of cleansing us, a man has come and offered himself. Then he explains how this has come to be, and why he is a faithful high priest. He says, to make atonement for the sins of the people. For this reason, he has come to atone for us and to cleanse us from our sins. "in the things pertaining to God." In matters that pertain to God. For in these, high priest has come to be, not to demand bodily tithes and first fruits, but he knew that we had become enemies and rejected before God, and h…
    "Therefore, he had to be made." Since he deemed it necessary to fully partake, from this point onward, he had to be in all respects made similar to humans. For he was born, he grew, he ate, he drank, he slept, he died, he rose again.
    "that he might be a merciful." These things, he says, were arranged for no other reason than that he may have mercy on those on earth and lift them up from the grave.
    "and a faithful high priest." Faithful, true.For it is the unusual function of the true and real high priest to free those of whom he is high priest from sins. Therefore, in order to offer a sacrifice capable of cleansing us, a man has come and offered himself. Then he explains how this has come to be, and why he is a faithful high priest.
    He says, to make atonement for the sins of the people. For this reason, he has come to atone for us and to cleanse us from our sins.
    "in the things pertaining to God." In matters that pertain to God. For in these, high priest has come to be, not to demand bodily tithes and first fruits, but he knew that we had become enemies and rejected before God, and having had mercy on us, he gave himself to us as a high priest.

    The Pseudo-Oecumenian Catena on Hebrews

  18. Hebrews 2:18
    He can help those who are being tempted, thus it must be understood. For when, he says, the Evil One attacked the sinless body of the Lord and attempted to surround it with temptations (Matt. 4:1-11); (for he attacked, tempting for his own sake; and he was the one inciting the Jews to murder against the Lord) therefore, since he was tempted and suffered while having a sinless body, he possesses righteous and reasonable strength against the Evil One, and is able to rescue those who are being led by sin from the temptations coming from there, and to become a helper to those who are being tempted. For the boldness of the Evil One against the sinless body provided just and reasonable strength to the Lord, to rescue those under sin from the temptations coming from there, and to be found a helper to those who are being tempted.

    The Pseudo-Oecumenian Catena on Hebrews

  19. Hebrews 2:18
    "For because he himself has suffered and been tempted." The statement is humble and not outside the measures of emptiness. Furthermore, it was said also because of the infancy of those who hear. For what does he say?
    For because he himself has suffered, that is, since he himself has been tempted in his own body, he will more willingly help those who are being tempted. As he said: Having learned by experience what it is to fall into temptations, not only as God, but also as a man, having learned by experience the passion (he is able, that is, he will more willingly reach out his hand to those who are being tempted).

    The Pseudo-Oecumenian Catena on Hebrews

  20. Hebrews 3:1-3
    "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. "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…
    "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.
    "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

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