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On Hebrews

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Hebrews 3:1-3

If therefore you are partakers and companions of the heavenly calling, seek those things which are above, and let no one speak to you of the things here below; there is the reward, there is the recompense. "The Apostle and High Priest." Coming into the administration [οἰκονομίαν], he speaks all the humble things freely. He calls him an Apostle because he is sent by the Father as a man. And of the confession of faith, "was faithful." He says that he has a favorable faith preserved towards the Father, and that he thinks the same about saving the people. He says that he was made an Apostle and High Priest by the one who appointed him, that is, by his Father. There is nothing remarkable here if he speaks thus, once he takes hold of the administration. "to the one who appointed him." What did he appoint? An Apostle and High Priest. Here he speaks not about essence, nor about divinity, but about human dignities [ἀξιωμάτων]. "just as Moses was faithful in all his house." He is about to set forth Christ according to the flesh, preferring Moses; but since these were also faithful towards whom…

If therefore you are partakers and companions of the heavenly calling, seek those things which are above, and let no one speak to you of the things here below; there is the reward, there is the recompense.
"The Apostle and High Priest." Coming into the administration [οἰκονομίαν], he speaks all the humble things freely. He calls him an Apostle because he is sent by the Father as a man. And of the confession of faith, "was faithful." He says that he has a favorable faith preserved towards the Father, and that he thinks the same about saving the people.
He says that he was made an Apostle and High Priest by the one who appointed him, that is, by his Father. There is nothing remarkable here if he speaks thus, once he takes hold of the administration.
"to the one who appointed him." What did he appoint? An Apostle and High Priest. Here he speaks not about essence, nor about divinity, but about human dignities [ἀξιωμάτων].
"just as Moses was faithful in all his house." He is about to set forth Christ according to the flesh, preferring Moses; but since these were also faithful towards whom the word was addressed, they still had great honors concerning Moses, so that they might not immediately close their ears, he does not immediately set forth Christ over Moses, but first equalizes, and then he proceeds to set forth. He called his people to his house. And he said to the people of Moses, because they are set against them. For God also says to him, "Your people have sinned." (Ex. 33:7)

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:4-6

Since he had called the people and also Moses, he remained in the figure of speech and said, These are the creations and servants. For there is no house unless something has been constructed. But all things have been constructed, including the house by Christ. Therefore, as it is fitting that he who created has preeminence over the work he created, so Christ has preeminence over Moses. “And Moses indeed was faithful in all his house." Then Paul speaks of another distinction between Christ and Moses, that Moses was faithful as a servant, while the Christ was a genuine Son and of the same essence. For since he called Christ faithful above, and also Moses faithful, he explains the distinction of the faithful. "for a testimony of those things which were to be spoken." To be a witness of the things spoken by God to the Jews, so that they may not be caught in the time of judgment. For it is customary for God to take heaven and earth and the depths as a testimony. "For hear, he says, O heaven, and give ear, O earth." (Deut. 32:1) And again, "Hear, O depths." (Ps. 130:1) — “But Christ as a S…

Since he had called the people and also Moses, he remained in the figure of speech and said, These are the creations and servants. For there is no house unless something has been constructed. But all things have been constructed, including the house by Christ. Therefore, as it is fitting that he who created has preeminence over the work he created, so Christ has preeminence over Moses.
“And Moses indeed was faithful in all his house." Then Paul speaks of another distinction between Christ and Moses, that Moses was faithful as a servant, while the Christ was a genuine Son and of the same essence. For since he called Christ faithful above, and also Moses faithful, he explains the distinction of the faithful.
"for a testimony of those things which were to be spoken." To be a witness of the things spoken by God to the Jews, so that they may not be caught in the time of judgment. For it is customary for God to take heaven and earth and the depths as a testimony. "For hear, he says, O heaven, and give ear, O earth." (Deut. 32:1) And again, "Hear, O depths." (Ps. 130:1)
— “But Christ as a Son.” For even if he is called faithful, Paul says, it is as a genuine Son that he is faithful, fulfilling the will of the Father, rather the common will of the holy Trinity.
"whose house we are."Here we are the house of Christ, the faithful, according to what is written: “I will dwell in them.” (Lev. 27:12; 2 Cor. 6:16) —
“if we hold fast the confidence.” We shall be his house if we do not shrink back because of the faith that belongs to him, but boast with boldness, and hope to receive good things from Him as God, not being shaken or doubting in anything.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:7-11
Saying that it is necessary to hope for good things from Christ, he now says that we must not harden our hearts towards this faith and hope, so that we do not suffer the same things as those who, in the desert, became unbelievers. And today, which is always evident, as if he were saying: Whenever and as long as today is, if you hear the voice of the one calling Christ, do not harden your hearts and become stubborn so as not to hear him.
"do not harden your hearts." For the hard and unyielding and stubborn are against the one who speaks to them.
"your hearts." For the Israelites, he says, becoming hard-hearted, provoked the God who was speaking to them.
"On the day of testing." And what is this rebellion that occurred on that day? When, distrusting God, they tested Him. "Will He be able," he says, "to give bread, or prepare a table for His people?" (Ps. 77:19)

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:7-11
"where your fathers tested me." Where, that is, in the desert. Or, where they tested Him in temptation, so that it may be the "where," not the indicative place.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:7-11

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

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

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:12-15
Fearful of the saying. See, he says, lest there be in any of you an evil heart of unbelief, from the rest, the kingdom of heaven.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:12-15

In the departing, that is, through unbelief, from the living God. For otherwise unbelief does not find a way unless one departs from God. For as long as one holds on to God and trusts in Him, as the Almighty, he considers nothing impossible. "But encourage one another.” Build each other up, and spur one another on. “As long as it is called ‘today’.” Until the end, he says; for until the end, today is called. For he said, “Today, if you hear his voice,” he says, until that which is spoken of as today. “so that none of you may be hardened by the deceitfulness of sin.” So that it does not happen, he says, as it occurred with our ancestors, and that their hearts may become hard and unyielding, deceived by unbelief, which now calls sin. “For we have become partakers of Christ.” One, he says, we have become partakers with Christ, since He has deemed it worthy to be our head and to make us His members. “if we hold the beginning of our confidence." The beginning of confidence is faith towards Christ. For by it we have endured and have become partakers of Christ. “to the end.” The 'to the end…

In the departing, that is, through unbelief,
from the living God. For otherwise unbelief does not find a way unless one departs from God. For as long as one holds on to God and trusts in Him, as the Almighty, he considers nothing impossible.
"But encourage one another.” Build each other up, and spur one another on.
“As long as it is called ‘today’.” Until the end, he says; for until the end, today is called. For he said, “Today, if you hear his voice,” he says, until that which is spoken of as today.
“so that none of you may be hardened by the deceitfulness of sin.” So that it does not happen, he says, as it occurred with our ancestors, and that their hearts may become hard and unyielding, deceived by unbelief, which now calls sin.
“For we have become partakers of Christ.” One, he says, we have become partakers with Christ, since He has deemed it worthy to be our head and to make us His members.
“if we hold the beginning of our confidence." The beginning of confidence is faith towards Christ. For by it we have endured and have become partakers of Christ.
“to the end.” The 'to the end' clearly indicates that they had begun.
“As in the rebellion.” Hyperbaton [ὑπερβατὸν] is: for we must understand it as "Let us fear."
The surpassing thing; in what is said: Today, if you hear the voice, and the things following, let us fear, lest, a promise being left behind, and the things following.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:12-15
“an evil heart.” There are many wicked hearts of unbelief. For there is a wicked heart of unbelief, which does not believe, but is greedy for gain, is arrogant, is drunken, and many other things. Moreover, and incomparably, a heart is a wicked heart of unbelief, which departs from the faith in God.
Therefore, see," he says, "that there never be in any of you an evil heart of unbelief.” And of unbelief, I say, he means the departure from the living God.
And he says well. An evil heart of unbelief. For there is also a good heart of unbelief, as in, “Do not believe every spirit, but test the spirits, whether they are of God.” (1 Jn. 4:1)

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 3:16-19

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

For some, having heard the promises of God, just as we hear them, provoked God to anger through unbelief. For He desires to save them just as He saves those who have heard, and they are of no benefit from merely hearing the promise. Thus, he says, you also will not be fulfilled if you have only heard the preaching, unless you also believe. And that there is a need for faith, from those who heard long ago, but because they did not believe, they perished, is confirmed by the word. For just as it was not sufficient for those to be deemed worthy of the voice of God, but having not believed they perished, so it will not be sufficient for you either to become hearers of faith, unless you also believe sincerely. Moreover, these thought that it was enough to have self-sufficiency from merely having heard the preaching. For this also indicates, in saying, "For we are also evangelized," just as they were.
"For some, having heard, provoked, but not all who came out of Egypt." If indeed Caleb and Joshua were not unbelievers, they also entered the land of promise.
"To whom was he angry?" This is according to the question for clarity and to avoid contradiction; for things posed as questions are based on what is agreed upon. Against whom, he says, did he bear resentment? He also adds the punishment. For, he says, their limbs fell in the desert, those large and thigh-like parts; and by parts, he showed the whole bodies.
"To whom did he swear?" This is to be read as a question. Against whom, He says, did He have a hostile spirit?
"And we see that they were not able to enter." Behold, he says, before our eyes lies the punishment of unbelief. For they, having been unbelief, did not enter the promised land.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:1-2

“Let us therefore fear.” In the saying, he says, "Today, if you will hear His voice, do not harden your hearts as in the rebellion (Heb. 3:15), let us therefore fear." And the "therefore" has been added. For the sake of being lengthy, so that the construction may not seem incoherent, the "therefore" has been placed. Let us fear, he says, lest any of you should seem to come short of entering into his rest. For the promise of entering into his rest still remains for those who wish. And this is the kingdom of heaven. "lestany one of you may seem to have come short of it." They are lacking in entering. However, he did not say, "They have come short," but rather, "may seem to have come short." “For we are also evangelized just as they were.” We have been evangelized about the good things to come, just as they were in a symbolic way about the earth. "but the word which they heard did not profit them." You see that this is what he says, that nothing will profit you from becoming hearers of the preaching, if you do not also bring in what is from yourselves, namely faith; for the word which y…

“Let us therefore fear.” In the saying, he says, "Today, if you will hear His voice, do not harden your hearts as in the rebellion (Heb. 3:15), let us therefore fear." And the "therefore" has been added. For the sake of being lengthy, so that the construction may not seem incoherent, the "therefore" has been placed. Let us fear, he says, lest any of you should seem to come short of entering into his rest. For the promise of entering into his rest still remains for those who wish. And this is the kingdom of heaven.
"lestany one of you may seem to have come short of it." They are lacking in entering. However, he did not say, "They have come short," but rather, "may seem to have come short."
“For we are also evangelized just as they were.” We have been evangelized about the good things to come, just as they were in a symbolic way about the earth.
"but the word which they heard did not profit them." You see that this is what he says, that nothing will profit you from becoming hearers of the preaching, if you do not also bring in what is from yourselves, namely faith; for the word which you heard by itself has not benefited even those in the past. But see how on our part the matter was called the gospel, as a promise of true goods, and as given from a crown and victory; but on their part, a matter of hearing.
"not being mixed with faith." That is to say, do not be mixed with it [the word]. From this, the idea of believing without hesitation is hinted at. And he says that those who believed heard. For they truly heard, those who also believed. Paul speaks about Joshua and Caleb. And this he says: The word which they heard did not profit them, not being mixed and as if blended and united with faith in those who heard it, namely, those who believed concerning Jesus.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:1-2
He says, not being mixed, that is, with those who have believed. How were they to be united? With faith, he says, that is, through faith. For if these had believed just as those did, they would have been gathered into one, as if by a kind of glue of faith, uniting them.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:3-5

The testimony also judges from which it makes that apparent. And see how it establishes that. In any case, he says, it is necessary that some enter into the rest of God, lest the promise be made in vain and rashly. Therefore, since they did not enter (for he swore that they shall not enter), it is necessary for us, as long as we wish, to enter, not now into a figurative rest, but into the true kingdom of heaven. For although their children entered the promised land, now another rest is defined through David. For what else does it mean: "Today, if you hear his voice"? (Heb. 3:15) As I swore in my wrath. But this testimony is not meant for those of us who have believed, who enter into the rest of God, but for those who do not enter: indeed, he says, since they did not enter, we must enter. For he speaks more openly in this progression. Now, indeed, besides this, he wishes to show that just as the rest of the Sabbath does not prevent another rest of the promised land from being called rest, so neither does the rest of the promised land prevent the kingdom of heaven from being called res…

The testimony also judges from which it makes that apparent. And see how it establishes that. In any case, he says, it is necessary that some enter into the rest of God, lest the promise be made in vain and rashly. Therefore, since they did not enter (for he swore that they shall not enter), it is necessary for us, as long as we wish, to enter, not now into a figurative rest, but into the true kingdom of heaven. For although their children entered the promised land, now another rest is defined through David. For what else does it mean: "Today, if you hear his voice"? (Heb. 3:15)
As I swore in my wrath. But this testimony is not meant for those of us who have believed, who enter into the rest of God, but for those who do not enter: indeed, he says, since they did not enter, we must enter. For he speaks more openly in this progression. Now, indeed, besides this, he wishes to show that just as the rest of the Sabbath does not prevent another rest of the promised land from being called rest, so neither does the rest of the promised land prevent the kingdom of heaven from being called rest.
Therefore, he also adds: although his works were finished from the foundation of the world, from which God rested, did not prevent the land of promise from being called rest.
"from all his works.” Then, since he had called it rest (it was said, however, to be the rest of the Sabbath), he himself resolves that and says: Now that the rest of the works is made, he also calls this rest, namely the land of promise.
“And God rested.” You see, he says, that there are two rests? One on the seventh day, in which God rested from his works: and one of the land of promise, about which David is now speaking. Therefore, he says: Just as the first rest did not prevent the second from being called rest: so neither will the second prevent the third, namely the kingdom of heaven. This, however, he asserts, because he will say that we can enter into his rest. Let him not hear: But they have entered: and finally, he says that there is another rest.
Indeed, he says, "the third rest is the kingdom of heaven. And there again, “If they shall enter into my rest.” Behold, therefore, two works, the other indeed of which David said: “If they shall enter into my rest."

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:6-10
In another way. “rested from his works, as God did from his own.” As if, he rested. Since he has demonstrated that there is a third rest, and that some will enter into it, he comes to the conclusion and says: "From what has been said, it is certainly evident that there is another rest besides the aforementioned, and this is not for everyone, but dedicated to the people of God." Truly, the people of God are those who have believed in Him and keep His commandments.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:6-10
"for the people of God." He says to the faithful. And how is this evident? From the fact that David commands, saying: Do not harden your hearts. For he would not command this if there were no sabbath and rest. (What benefit would there be for those who obeyed?) Nor would it be commanded to us, not to do the same as the Jews who were in the desert, lest we too be deprived of rest in the same way.
"who has entered."Since they were weary from evils, there was no mention made of the countless goods that were to come, he comforts them by saying that he who has entered into the third rest, which is the rest of the kingdom of heaven, rests from his works, that is, from persecutions, temptations, afflictions, just as indeed God rested from the works He had done in the first rest.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:6-10
“Therefore, a Sabbath-keepingremains.” Sabbath-keeping or rest. For sabbaths are interpreted as rest. Therefore, a certain third rest remains, which is the kingdom of heaven. However, he called it Sabbath-keeping, from the primary rest which was of the Sabbath-keeping.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:6-10
"And he himself rested." As if he had rested.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:6-10

For if some must enter, and those who entered have not entered into the rest of the promised land, it again defines a third rest, so that, as he says, some may enter into it. For if God did not have a third rest, He would not have said: "Today, if you hear His voice, do not harden your hearts," so that there may be a rest into which those should enter who do not harden their hearts. Since obedience would be completely useless if there were neither rest nor reward. You have seen how he confirms it? "Do not harden your hearts so that you may enter into the rest," he says. For by saying that those who hardened their hearts did not enter into the rest, he implies that those who do not harden their hearts will enter. For every command of God has also a future reckoning. "For if Joshua had given them rest." For if that were the only rest, namely the promised land into which they entered under the leadership of Joshua, he would not have spoken of another day of rest through David. But therefore, he mentions it, saying: Today, and he gave a command, saying: Do not harden your hearts: as if t…

For if some must enter, and those who entered have not entered into the rest of the promised land, it again defines a third rest, so that, as he says, some may enter into it. For if God did not have a third rest, He would not have said: "Today, if you hear His voice, do not harden your hearts," so that there may be a rest into which those should enter who do not harden their hearts. Since obedience would be completely useless if there were neither rest nor reward. You have seen how he confirms it? "Do not harden your hearts so that you may enter into the rest," he says. For by saying that those who hardened their hearts did not enter into the rest, he implies that those who do not harden their hearts will enter. For every command of God has also a future reckoning.
"For if Joshua had given them rest." For if that were the only rest, namely the promised land into which they entered under the leadership of Joshua, he would not have spoken of another day of rest through David. But therefore, he mentions it, saying: Today, and he gave a command, saying: Do not harden your hearts: as if there exists a third rest into which it is necessary for those who are obedient to enter.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:11
Where it has been shown that there is a third rest, he consequently encourages them to enter into it. And he rightly says: Let us strive. For faith alone is not sufficient to enter into it, unless there is also unless there is also good behavior.
"lest anyone fall according to the same example." By the same, as with the Israelites. For just as they, after having crossed a greater part of the way in the desert, had fallen from all comfort through unbelief, let no one among you fall in the same way or by example, after so many trials, not acting courageously until the end.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:12
The division that the Gospels threaten, the Fathers understood as the complete abandonment of the Holy Spirit. Therefore, I think it is now a day that causes the separation of the Holy Spirit, and it removes itself from the soul, after which all good things will subsequently follow and be taken away.

The Pseudo-Oecumenian Catena on Hebrews
Hebrews 4:12
"of joints and marrow." So that, having heard the things of the soul, they do not become careless, as if the punishment were unclear, having spoken of the incorporeal, he also speaks of the corporeal; for the more visible things strike with greater fear.
"and discerning the thoughts." To distinguish and examine the very thoughts themselves, and the invisible concepts of the heart. Here the divinity of the Word is shown; for it is God who examines, that is, who tests and knows the thoughts; he says "God searches the hearts and kidneys." (Jer. 17:10).

The Pseudo-Oecumenian Catena on Hebrews