Pseudo-Oecumenius

"obtained promises," of the Patriarchs, namely, Elijah, David, Joshua, Caleb, and many others.
"closed the mouths of lions." Daniel, Samson.
"quenched the power of fire." The three boys, Ananias, Azarias, and Misael.
"escaped the edge of the sword," For example, Elijah, from Jezebel, and David himself, from Saul.
"were made strong out of weakness." And he speaks of those who returned from Babylonian captivity, and of Hezekiah.
"became mighty in war." Abraham, Moses, Joshua, Samson, and David. Or that they not only returned from captivity through faith but also defeated neighboring nations.
"Women received back their dead." The Shunammite through Elisha, and before that the woman of Zarephath through Elijah.
"Some were tortured." They were cut off, like James and John, and those who were beheaded. Or they died by clubs. Others say that being tortured means being flayed. It is also said about the Maccabees, "refusing to accept release." (2 Macc. 7:1) As if they did not accept to be released from the punishment that was brought upon them. Although it was possible for them, he says, to live, they did not wish to. And this was also a matter of faith, therefore he says: "so that they might rise again to a better life;" or the other people. For the resurrection is common to all, but these will rise, he says, to eternal life, and those to eternal punishment.
"Others suffered mocking," such as Elisha (2 Kings 2), those around Peter later and John.
"and even chains and imprisonment." Jeremiah and Micah. (Jer. 32:38; 1 Kings 22)
"they were stoned." He speaks about Stephen and Naboth. (Acts 7; 1 Kings 21)
"they were sawn in two." It is said about Isaiah, whom they also sawed with a wooden saw, so that the punishment would last a long time.
"they were tempted." Like Abraham (Gen. 22:1-2), Jacob, Moses, and Job. (Job 1:2)
"they were killed with the sword." Micah, John, James, and Zechariah.
"they went about in skins of sheep." Like Elijah, Elisha. This they suffered from poverty. (2 Kings 4)
"destitute." As the prophets whom Obadiah nourished. (1 King 18)
“afflicted.” Effected by evil.
"of whom the world was not worthy." This also encourages them. For if this world was not worthy of those who suffer badly for the sake of God, that is, all people and this creation itself, why do you, he says, wish to receive the rewards here for the sufferings endured for Christ? For being better than the world, do not seek anything in this world.
"wandering about in deserts." But Elijah, and the prophets whom Obadiah fed. (1 Kings 23:19) Note, however, that it does not say, "They found rest in the occupied desert," but rather that they also wandered there in fear of their persecutors.
"And all these." What, he says, do you mourn and become indignant, you who are still in the struggle, if you do not receive the rewards? Yet all those previously mentioned saints, having earned a testimony by faith that pleased God, have not yet obtained the good things promised to the righteous.
"since God had provided something better for us." How is it better? Indeed, so that they would not have anything more than we do in that they were crowned before us, He defined one time, so that we may also be crowned with them. This, however, is for us: for they sit in honor, awaiting our completion.
"that apart from us they should not be made perfect." He did not say, "They would be crowned," but rather, with greater emphasis, "they should not be made perfect," or "They would be perfected," that is, they would receive the end of goods, for which all effort and toil of one who is endowed with virtue strives.

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.

"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.

"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.

"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 [οἰκονομικῶς]?

"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.

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.