Early Church Fathers Scripture Index : Texts
Hebrews 3
There are 40 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 10, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XVII.—The saints as examples of humility. (HTML)
CCEL Footnote 76 (In-Text, Margin)
... testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house;[Hebrews 3:2] and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a ...
Ante-Nicene Fathers, Volume 1, page 16, footnote 12 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XLIII.—Moses of old stilled the contention which arose concerning the priestly dignity. (HTML)
CCEL Footnote 186 (In-Text, Margin)
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”[Hebrews 3:5] noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the ...
Ante-Nicene Fathers, Volume 1, page 146, footnote 8 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Barnabas (HTML)
The Epistle of Barnabas (HTML)
Chapter XIV.—The Lord hath given us the testament which Moses received and broke. (HTML)
CCEL Footnote 1646 (In-Text, Margin)
... Lord. And Moses having received them, carried them down to give to the people. And the Lord said to Moses, “Moses, Moses, go down quickly; for thy people hath sinned, whom thou didst bring out of the land of Egypt.” And Moses understood that they had again made molten images; and he threw the tables out of his hands, and the tables of the testament of the Lord were broken. Moses then received it, but they proved themselves unworthy. Learn now how we have received it. Moses, as a servant,[Hebrews 3:5] received it; but the Lord himself, having suffered in our behalf, hath given it to us, that we should be the people of inheritance. But He was manifested, in order that they might be perfected in their iniquities, and that we, being constituted ...
Ante-Nicene Fathers, Volume 1, page 420, footnote 7 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Against Heresies: Book III (HTML)
Chapter VI—The Holy Ghost, throughout the Old Testament Scriptures, made mention of no other God or Lord, save him who is the true God. (HTML)
CCEL Footnote 3357 (In-Text, Margin)
... the earth.” And he does thus explain what are meant by the things in heaven: “Lest when,” he says, “looking towards heaven, and observing the sun, and the moon, and the stars, and all the ornament of heaven, falling into error, thou shouldest adore and serve them.” And Moses himself, being a man of God, was indeed given as a god before Pharaoh; but he is not properly termed Lord, nor is called God by the prophets, but is spoken of by the Spirit as “Moses, the faithful minister and servant of God,”[Hebrews 3:5] which also he was.
Ante-Nicene Fathers, Volume 2, page 15, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book First.—Visions (HTML)
Vision Third. Concerning the Building of the Triumphant Church, and the Various Classes of Reprobate Men. (HTML)
CCEL Footnote 105 (In-Text, Margin)
... but now you are useful and fit for life. Be ye useful to God; for you also will be used as one of these stones.”“Now the other stones which you saw cast far away from the tower, and falling upon the public road and rolling from it into pathless places, are those who have indeed believed, but through doubt have abandoned the true road. Thinking, then, that they could find a better, they wander and become wretched, and enter upon pathless places. But those which fell into the fire and were burned[Hebrews 3:12] are those who have departed for ever from the living God; nor does the thought of repentance ever come into their hearts, on account of their devotion to their lusts and to the crimes which they committed. Do you wish to know who are the others ...
Ante-Nicene Fathers, Volume 4, page 394, footnote 4 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
A Letter from Origen to Gregory. (HTML)
A Letter from Origen to Gregory. (HTML)
CCEL Footnote 3069 (In-Text, Margin)
... of the things of God. For to this the Saviour exhorted, and said not only, “Knock, and it shall be opened to you; and seek, and ye shall find,” but also, “Ask, and it shall be given unto you.” My fatherly love to you has made me thus bold; but whether my boldness be good, God will know, and His Christ, and all partakers of the Spirit of God and the Spirit of Christ. May you also be a partaker, and be ever increasing your inheritance, that you may say not only, “We are become partakers of Christ,”[Hebrews 3:14] but also partakers of God.
Ante-Nicene Fathers, Volume 5, page 621, footnote 5 (Image)
Hippolytus, Cyprian, Caius, Novatian, Appendix
Novatian. (HTML)
A Treatise of Novatian Concerning the Trinity. (HTML)
That Christ is God, is Proved by the Authority of the Old Testament Scriptures. (HTML)
CCEL Footnote 5093 (In-Text, Margin)
... why do they deny that the Son of God is God? If as the Father, why do they not follow those who appear to maintain blasphemies of that kind? unless because in this contest against them concerning the truth, this is in the meantime sufficient for us, that, being convinced in any kind of way, they should confess Christ to be God, seeing they have even wished to deny that He is God. He says by Habakkuk the prophet: “God shall come from the south, and the Holy One from the dark and dense mountain.”[Hebrews 3:3] Whom do they wish to represent as coming from the south? If they say that it is the Almighty God the Father, then God the Father comes from a place, from which place, moreover, He is thus excluded, and He is bounded within the straitnesses of some ...
Ante-Nicene Fathers, Volume 6, page 46, footnote 14 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Gregory Thaumaturgus. (HTML)
Dubious or Spurious Writings. (HTML)
A Sectional Confession of Faith. (HTML)
Section XXIII. (HTML)
... miracles, and gifts of the Holy Ghost?” And again he says in the same epistle: “Wherefore, as the Holy Ghost saith, Today, if ye will hear His voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do always err in their heart; for they have not known my ways: as I sware in my wrath, that they should not enter into my rest.”[Hebrews 3:7-11] And there, too, they ought to give ear to Paul, for he by no means separates the Holy Spirit from the divinity of the Father and the Son, but clearly sets forth the discourse of the Holy Ghost as one from the person of the Father, and thus as given ...
Ante-Nicene Fathers, Volume 6, page 216, footnote 10 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Archelaus. (HTML)
The Acts of the Disputation with the Heresiarch Manes. (HTML)
Chapter XLI. (HTML)
CCEL Footnote 1909 (In-Text, Margin)
... who have shown signs and wonders which are equal and similar, the one to the other, and of like nature with each other; or rather, to speak in truth, which belong wholly to the same stock the one with the other? For, indeed, Moses first said to the people: “A Prophet will the Lord our God raise up unto you, like unto me.” And Jesus afterwards said: “For Moses spake of me.” You see how these twain give the right hand to each other, although the one was the prophet and the other was the beloved Son,[Hebrews 3:5-6] and although in the one we are to recognise the faithful servant, but in the other the Lord Himself. Now, on the other hand, I might refer to the fact, that one who of old was minded to make his way to the schools without the pædagogue was not taken ...
Ante-Nicene Fathers, Volume 9, page 234, footnote 11 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
The Saints as Examples of Humility. (HTML)
CCEL Footnote 4083 (In-Text, Margin)
... testimony is borne [in Scripture]. Abraham was specially honoured, and was called the friend of God; yet he, earnestly regarding the glory of God, humbly declared, “I am but dust and ashes.” Moreover, it is thus written of Job, “Job was a righteous man, and blameless, truthful, God-fearing, and one that kept himself from all evil.” But bringing an accusation against himself, he said, “No man is free from defilement, even if his life be but of one day.” Moses was called faithful in all God’s house;[Hebrews 3:2] and through his instrumentality, God punished Egypt with plagues and tortures. Yet he, though thus greatly honoured, did not adopt lofty language, but said, when the divine oracle came to him out of the bush, “Who am I, that Thou sendest me? I am a ...
Ante-Nicene Fathers, Volume 9, page 242, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
Moses of Old Stilled the Contention Which Arose Concerning the Priestly Dignity. (HTML)
CCEL Footnote 4229 (In-Text, Margin)
And what wonder is it if those in Christ who were entrusted with such a duty by God, appointed those [ministers] before mentioned, when the blessed Moses also, “a faithful servant in all his house,”[Hebrews 3:5] noted down in the sacred books all the injunctions which were given him, and when the other prophets also followed him, bearing witness with one consent to the ordinances which he had appointed? For, when rivalry arose concerning the priesthood, and the tribes were contending among themselves as to which of them should be adorned with that glorious title, he commanded the twelve princes of the ...
Ante-Nicene Fathers, Volume 9, page 296, footnote 4 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
Epistle to Gregory and Origen's Commentary on the Gospel of John. (HTML)
Letter of Origen to Gregory. (HTML)
CCEL Footnote 4454 (In-Text, Margin)
... in urging us to this the Saviour says not only, “Knock, and it shall be opened to you,” and “Seek, and ye shall find,” but also “Ask, and it shall be given you.” So much I have ventured on account of my fatherly love to you. Whether I have ventured well or not, God knows, and His Christ, and he who has part of the Spirit of God and the Spirit of Christ. May you partake in these; may you have an always increasing share of them, so that you may be able to say not only, “We are partakers of Christ,”[Hebrews 3:14] but also “We are partakers of God.”
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 298, footnote 4 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus states his objections to the morality of the law and the prophets, and Augustin seeks by the application of the type and the allegory to explain away the moral difficulties of the Old Testament. (HTML)
CCEL Footnote 901 (In-Text, Margin)
69. So Moses, too, who was so faithful a servant of God in all his house; the minister of the holy, just, and good law; of whose character the apostle speaks in the words here quoted;[Hebrews 3:5] the minister also of the symbols which, though not conferring salvation, promised the Saviour, as the Saviour Himself shows, when He says, "If ye believed Moses, ye would also believe me, for he wrote of me,"—from which passage we have already sufficiently answered the presumptuous cavils of the Manichæans;—this Moses, the servant of the living, the true, the most high God, that made heaven and earth, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 42, footnote 3 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Our Lord’s Sermon on the Mount. (HTML)
On the Latter Part of Our Lord’s Sermon on the Mount, Contained in the Sixth and Seventh Chapters of Matthew. (HTML)
Chapter VII (HTML)
CCEL Footnote 300 (In-Text, Margin)
... Moreover, it is said, “Give us this day,” as long as it is called to-day, i.e. in this temporal life. For we shall be so abundantly provided with spiritual food after this life unto eternity, that it will not then be called daily bread; because there the flight of time, which causes days to succeed days, whence it may be called to-day, will not exist. But as it is said, “To-day, if ye will hear His voice,” which the apostle interprets in the Epistle to the Hebrews, As long as it is called to-day;[Hebrews 3:13] so here also the expression is to be understood, “Give us this day.” But if any one wishes to understand the sentence before us also of food necessary for the body, or of the sacrament of the Lord’s body, we must take all three meanings conjointly; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 285, footnote 10 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
Again on the Lord’s Prayer, Matt. vi. To the Competentes. (HTML)
CCEL Footnote 2046 (In-Text, Margin)
5. There follows next, “Give us this day our daily bread.” It may be understood simply that we pour forth this prayer for daily sustenance, that we may have abundance: or if not that, that we may have no want. Now he said “daily,” for as long as it is called “to-day.”[Hebrews 3:13] Daily we live, and daily rise, and are daily fed, and daily hunger. May He then give us daily bread. Why did He not say “covering” too, for the support of our life is in meat and drink, our covering in raiment and lodging. Man should desire nothing more than these. Forasmuch as the Apostle saith, “We brought nothing into this world, neither can we carry anything ...
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 408, footnote 2 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on 1 Timothy. (HTML)
1 Timothy 1:1,2 (HTML)
CCEL Footnote 1087 (In-Text, Margin)
... say here, “Paul called,” but “by commandment.” He begins in this manner, that Timothy may not feel any human infirmity from supposing that Paul addresses him on the same terms as his disciples. But where is this commandment given? We read in the Acts of the Apostles: “The Spirit said, Separate me Paul and Barnabas.” (Acts xiii. 2.) And everywhere in his writings Paul adds the name of Apostle, to instruct his hearers not to consider the doctrines he delivered as proceeding from man. For an Apostle[Hebrews 3:1] can say nothing of his own, and by calling himself an Apostle, he at once refers his hearers to Him that sent him. In all his Epistles therefore he begins by assuming this title, thus giving authority to his words, as here he says, “Paul, an Apostle ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 365, footnote 12 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Argument. (HTML)
CCEL Footnote 2712 (In-Text, Margin)
... reason why he was not sent to them is plain, yet he was not forbidden to write. And that they were becoming fainthearted he shows when he says, “Lift up the hands which hang down, and the feeble knees, and make straight paths” and again, “God is not unrighteous to forget your work and love.” For the soul overtaken by many trials, was turned aside even from the faith. Therefore he exhorts them to “Give heed to the things which they have heard, and that there should not be an evil heart of unbelief.”[Hebrews 3:12] On this account also, in this Epistle, especially, he argues at length concerning faith, and after much [reasoning] shows at the end that to them [of old] also He promised good things in hand, and yet gave nothing.
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 365, footnote 18 (Image)
Chrysostom: Homilies on the Gospel of St. John and the Epistle to the Hebrews
The Homilies of St. John Chrysostom on the Epistle to the Hebrews. (HTML)
Argument. (HTML)
CCEL Footnote 2718 (In-Text, Margin)
Moreover, he makes it plain that they had been a long time in the faith and in afflictions, saying, “When for the time ye ought to be teachers,” and, “Lest there be in any of you an evil heart of unbelief,”[Hebrews 3:12] and ye became “Followers of them who through patience inherit the promises.”
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 262, footnote 8 (Image)
Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine
The Church History of Eusebius. (HTML)
Book VI (HTML)
Origen's Earnest Study of the Divine Scriptures. (HTML)
CCEL Footnote 1889 (In-Text, Margin)
... research into the divine words that he learned the Hebrew language, and procured as his own the original Hebrew Scriptures which were in the hands of the Jews. He investigated also the works of other translators of the Sacred Scriptures besides the Seventy. And in addition to the well-known translations of Aquila, Symmachus, and Theodotion, he discovered certain others which had been concealed from remote times,—in what out-of-the-way corners I know not,—and by his search he brought them to light.[Hebrews 3:13]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 25, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Anathemas of Cyril in Opposition to Nestorius. (HTML)
CCEL Footnote 171 (In-Text, Margin)
X. Holy Scripture states that Christ is High Priest and Apostle of our confession,[Hebrews 3:1] and offered Himself on our behalf for a sweet-smelling savour to God and our Father. If, then, any one says that He, the Word of God, was not made our High Priest and Apostle when He was made flesh and man after our manner; but as being another, other than Himself, properly man made of a woman; or if any one says that He offered the offering on His own behalf, and not rather on our behalf alone; for He that knew no sin would not have needed an offering, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 31, footnote 2 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 229 (In-Text, Margin)
... priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are yet without sin.” It was the nature taken from us for our sakes which experienced our feelings without sin, not He that on account of our salvation assumed it. And in the beginning of this part of his subject he teaches us in the words “Consider the apostle and high priest of our profession, Jesus, who was faithful to Him that appointed Him as also Moses was faithful in all His house.”[Hebrews 3:1-2] But no one holding the right faith would call the unmade the uncreate, God the Word coeternal with the Father, a creature; but on the contrary, Him of David’s seed Who being free from all sin was made our high priest and victim, after Himself ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 36, footnote 9 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
The Ecclesiastical History of Theodoret. (HTML)
Book I (HTML)
The Epistle of Alexander, Bishop of Alexandria to Alexander, Bishop of Constantinople. (HTML)
... all things were made by Him, and were called by Him out of the non-existent into being. ‘ That which is ’ must be of an opposite nature to, and essentially different from, things created out of the non-existent. This shows, likewise, that there is no separation between the Father and the Son, and that the idea of separation cannot even be conceived by the mind; while the fact that the world was created out of the non-existent involves a later and fresh genesis of its essential nature[Hebrews 3:14], all things having been endowed with such an origin of existence by the Father through the Son. John, the most pious apostle, perceiving that the word ‘was’ applied to the Word of God was far beyond and above the intelligence of created beings, did ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 348, footnote 3 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... for their refutation or in the truth’s behalf, to insure a cessation and repentance of their evil thoughts and words about the Saviour. They, however, for whatever reason, still do not succumb; but, as swine and dogs wallow in their own vomit and their own mire, rather invent new expedients for their irreligion. Thus they misunderstand the passage in the Proverbs, ‘The Lord hath created me a beginning of His ways for His works,’ and the words of the Apostle, ‘Who was faithful to Him that made Him[Hebrews 3:2],’ and straightway argue, that the Son of God is a work and a creature. But although they might have learned from what is said above, had they not utterly lost their power of apprehension, that the Son is not from nothing nor in the number of things ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 348, footnote 13 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... John, ‘The Word became flesh;’ so by Peter, ‘He hath made Him Lord and Christ ’;—as by means of Solomon in the Person of the Lord Himself, ‘The Lord created me a beginning of His ways for His works;’ so by Paul, ‘Become so much better than the Angels;’ and again, ‘He emptied Himself, and took upon Him the form of a servant;’ and again, ‘Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Jesus, who was faithful to Him that made Him[Hebrews 3:1-2].’ For all these texts have the same force and meaning, a religious one, declarative of the divinity of the Word, even those of them which speak humanly concerning Him, as having become the Son of man. But, though this distinction is sufficient for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 353, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... Christ’ is ‘the same yesterday, and to-day, and for ever ’ is unchangeable. And as the Apostle makes mention in his Epistle of His being made man when mentioning His High Priesthood, so too he kept no long silence about His Godhead, but rather mentions it forthwith, furnishing to us a safeguard on every side, and most of all when he speaks of His humility, that we may forthwith know His loftiness and His majesty which is the Father’s. For instance, he says, ‘Moses as a servant, but Christ as a Son[Hebrews 3:5-6];’ and the former ‘faithful in his house,’ and the latter ‘over the house,’ as having Himself built it, and being its Lord and Framer, and as God sanctifying it. For Moses, a man by nature, became faithful, in believing God who spoke to Him by His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 358, footnote 8 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Chapter XVI.--Introductory to Proverbs viii. 22, that the Son is not a Creature. Arian formula, a creature but not as one of the creatures; but each creature is unlike all other creatures; and no creature can create. The Word then differs from all creatures in that in which they, though otherwise differing, all agree together, as creatures; viz. in being an efficient cause; in being the one medium or instrumental agent in creation; moreover in being the revealer of the Father; and in being the object of worship. (HTML)
... again, and are true to their own perverseness, putting into various shapes and turning to and fro the same errors, if so be to deceive some by that variousness. Although then abundant proof has been given above of this their reckless expedient, yet, since they make all places sound with this passage from the Proverbs, and to many who are ignorant of the faith of Christians, seem to say somewhat, it is necessary to examine separately, ‘He created’ as well as ‘Who was faithful to Him that made Him[Hebrews 3:2];’ that, as in all others, so in this text also, they may be proved to have got no further than a fantasy.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 446, footnote 9 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse IV (HTML)
That the Son is the Co-existing Word, argued from the New Testament. Texts from the Old Testament continued; especially Ps. cx. 3. Besides, the Word in Old Testament may be Son in New, as Spirit in Old Testament is Paraclete in New. Objection from Acts x. 36; answered by parallels, such as 1 Cor. i. 5. Lev. ix. 7. &c. Necessity of the Word's taking flesh, viz. to sanctify, yet without destroying, the flesh. (HTML)
34. Let us then consider Christ in both ways, the divine Word made one in Mary with Him which is from Mary. For in her womb the Word fashioned for Himself His house, as at the beginning He formed Adam from the earth; or rather more divinely, concerning whom Solomon too says openly, knowing that the Word was also called Wisdom, ‘Wisdom builded herself an house;’ which the Apostle interprets when he says, ‘Which house are we[Hebrews 3:6],’ and elsewhere calls us a temple, as far as it is fitting to God to inhabit a temple, of which the image, made of stones, He by Solomon commanded the ancient people to build; whence, on the appearance of the Truth, the image ceased. For when the ruthless men wished to prove the image ...
Nicene and Post-Nicene Fathers, Series 2, Volume 5, page 129, footnote 11 (Image)
Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters
Dogmatic Treatises. (HTML)
Against Eunomius. (HTML)
Book II (HTML)
He proceeds to discuss the views held by Eunomius, and by the Church, touching the Holy Spirit; and to show that the Father, the Son, and the Holy Ghost are not three Gods, but one God. He also discusses different senses of “Subjection,” and therein shows that the subjection of all things to the Son is the same as the subjection of the Son to the Father. (HTML)
... specially divine vision, every theophany, every word uttered in the Person of God, is to be understood to refer to the Father, the Son, and the Holy Spirit. Hence when David says, “they provoked God in the wilderness, and grieved Him in the desert,” the apostle refers to the Holy Spirit the despite done by the Israelites to God, in these terms: “Wherefore, as the Holy Ghost saith, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness; when your fathers tempted me[Hebrews 3:7],” and goes on to refer all that the prophecy refers to God, to the Person of the Holy Ghost. Those who keep repeating against us the phrase “three Gods,” because we hold these views, have per haps not yet learnt how to count. For if the Father and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 23, footnote 8 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Ten Points of Doctrine. (HTML)
CCEL Footnote 702 (In-Text, Margin)
... permit, to the best of my power with the proof from the Scriptures. For concerning the divine and holy mysteries of the Faith, not even a casual statement must be delivered without the Holy Scriptures; nor must we be drawn aside by mere plausibility and artifices of speech. Even to me, who tell thee these things, give not absolute credence, unless thou receive the proof of the things which I announce from the Divine Scriptures. For this salvation which we believe depends not on ingenious reasoning[Hebrews 3:1], but on demonstration of the Holy Scriptures.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 114, footnote 4 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Clause, And Shall Come in Glory to Judge the Quick and the Dead; Of Whose Kingdom There Shall Be No End. (HTML)
CCEL Footnote 1967 (In-Text, Margin)
... Paul say to the Corinthians, For we came even as far as unto you in preaching the Gospel of Christ, having hope when your faith increases to preach the Gospel in the regions beyond you, thou seest manifestly that as far as implies not the end, but has something following it. In what sense then shouldest thou remember that Scripture, till He hath put all enemies under His feet? According as Paul says in another place, And exhort each other daily, while it is called to-day[Hebrews 3:13]; meaning, “continually.” For as we may not speak of the “beginning of the days” of Christ, so neither suffer thou that any should ever speak of the end of His kingdom. For it is written, His kingdom is an everlasting kingdom.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 132, footnote 7 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Continuation of the Discourse on the Holy Ghost. (HTML)
CCEL Footnote 2223 (In-Text, Margin)
... Paul writes it plainly to Timothy: Now the Spirit speaketh expressly, that in later times some shall depart from the faith,—which we see in the divisions not only of former times but also of our own; so motley and diversified are the errors of the heretics. And again the same Paul says, Which in other generations was not made known unto the sons of men, as it hath now been revealed unto His Holy Apostles and Prophets in the Spirit. And again, Wherefore, as saith the Holy Ghost[Hebrews 3:7]; and again, The Holy Ghost also witnesseth to us. And again he calls unto the soldiers of righteousness, saying, And take the helmet of salvation, and the sword of the Spirit, which is the Word of God, with all prayer and supplication. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 149, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. III: On Chrism. (HTML)
CCEL Footnote 2418 (In-Text, Margin)
... href="#fnf_ii.xxv-p7.2">24162416 Eph. i. 5., made us to be conformed to the body of Christ’s glory. Having therefore become partakers of Christ[Hebrews 3:14], ye are properly called Christs, and of you God said, Touch not My Christs, or anointed. Now ye have been made Christs, by receiving the antitype of the Holy Ghost; and all things have been wrought in you by imitation, because ye are images ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 155, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Mysteries. V: On the Sacred Liturgy and Communion. (HTML)
CCEL Footnote 2502 (In-Text, Margin)
15. Give us this day our substantial bread. This common bread is not substantial bread, but this Holy Bread is substantial, that is, appointed for the substance of the soul. For this Bread goeth not into the belly and is cast out into the draught, but is distributed into thy whole system for the benefit of body and soul. But by this day, he means, “each day,” as also Paul said, While it is called to-day[Hebrews 3:15].
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 21, footnote 2 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
Objection that some were baptized unto Moses and believed in him, and an answer to it; with remarks upon types. (HTML)
CCEL Footnote 998 (In-Text, Margin)
... were baptized unto Moses, it does not follow that the grace given of the Spirit in baptism is small. I may point out, too, that it is usual in Scripture to say Moses and the law, as in the passage, “They have Moses and the prophets.” When therefore it is meant to speak of the baptism of the law, the words are, “They were baptized unto Moses.” Why then do these calumniators of the truth, by means of the shadow and the types, endeavour to bring contempt and ridicule on the “rejoicing” of our “hope,”[Hebrews 3:6] and the rich gift of our God and Saviour, who through regeneration renews our youth like the eagle’s? Surely it is altogether childish, and like a babe who must needs be fed on milk, to be ignorant of the great mystery of our salvation; inasmuch as, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 120, footnote 2 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1836 (In-Text, Margin)
8. Again, as is said through Solomon the Wise in the Proverbs, “He was created;” and He is named “Beginning of ways” of good news, which lead us to the kingdom of heaven. He is not in essence and substance a creature, but is made a “way” according to the œconomy. Being made and being created signify the same thing. As He was made a way, so was He made a door, a shepherd, an angel, a sheep, and again a High Priest and an Apostle,[Hebrews 3:1] the names being used in other senses. What again would the heretics say about God unsubjected, and about His being made sin for us? For it is written “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 121, footnote 11 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1857 (In-Text, Margin)
... calls resurrection David describes as renewal. Let us hear, once more, him who was caught into the third heaven. What does he say? “You are the temple of the Holy Ghost which is in you.” Now every temple is a temple of God, and if we are a temple of the Holy Ghost, then the Holy Ghost is God. It is also called Solomon’s temple, but this is in the sense of his being its builder. And if we are a temple of the Holy Ghost in this sense, then the Holy Ghost is God, for “He that built all things is God.”[Hebrews 3:4] If we are a temple of one who is worshipped, and who dwells in us, let us confess Him to be God, for thou shalt worship the Lord thy God, and Him only shalt thou serve. Supposing them to object to the word “God,” let them learn what this word means. ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 1 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1918 (In-Text, Margin)
... binding upon all who are anxious to please God. But, for the present, I have only deemed it necessary to speak by way of brief reminder concerning the questions which have recently been stirred among you, so far as I have learnt from the study of inspired Scripture itself. I shall thus leave behind me detailed evidence, easy of apprehension, for the information of industrious students, who in their turn will be able to inform others. The Christian ought to be so minded as becomes his heavenly calling,[Hebrews 3] and his life and conversation ought to be worthy of the Gospel of Christ. The Christian ought not to be of doubtful mind, nor by anything drawn away from the recollection of God and of His purposes and judgments. The Christian ought in all things to ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 146, footnote 10 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Chilo, his disciple. (HTML)
CCEL Footnote 2089 (In-Text, Margin)
... Ghost. I strive to be found true, judging myself unworthy of this world’s goods. And yet not I because of the world, but the world because of me. Think of all these things in your heart; follow them with zeal; fight, as you have been commanded, for the truth to the death. For Christ was made “obedient” even “unto death.” The Apostle says, “Take heed lest there be in any of you an evil heart…in departing from the living God. But exhort one another…(and edify one another) while it is called to-day.”[Hebrews 3:12-13] To-day means the whole time of our life. Thus living, brother, you will save yourself, you will make me glad, and you will glorify God from everlasting to everlasting. Amen.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 142, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter VIII. The aforesaid unity is proved hereby, that as the Father is said to be grieved and tempted, so too the Son. The Son was also tempted in the wilderness, where a figure of the cross was set up in the brazen serpent: but the Apostle says that the Spirit also was there tempted. St. Ambrose infers from this that the Israelites were guided into the promised land by the same Spirit, and that His will and power are one with those of the Father and the Son. (HTML)
... Lord. But the Apostle writing to the Hebrews says that the Spirit was tempted, for you find this: “Wherefore the Holy Ghost saith this: Today if ye shall hear His voice, harden not your hearts, like as in the provocation in the day of temptation in the wilderness, where your fathers tempted Me, proved Me, and saw My works. Forty years was I near to this generation and said: They do alway err in their heart; but they did not know My ways, as I sware in My wrath, If they shall enter into My rest.”[Hebrews 3:7-11]
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 155, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book III. (HTML)
Chapter XVIII. As he purposes to establish the Godhead of the Holy Spirit by the points already discussed, St. Ambrose touches again on some of them; for instance, that He does not commit but forgives sin; that He is not a creature but the Creator; and lastly, that He does not offer but receives worship. (HTML)
... together with the Father and the Son. But if He be the Creator, certainly the Apostle, by saying in condemnation of the Gentiles, “Who served the creature rather than the Creator, Who is God blessed for ever,” and by warning men, as I said above, that the Holy Spirit is to be served, both showed Him to be the Creator, and because He is the Creator demonstrated that He ought to be called God. Which he also sums up in the Epistle written to the Hebrews, saying: “For He that created all things is God.”[Hebrews 3:4] Let them, therefore, either say what it is which has been created without the Father, Son, and Holy Spirit, or let them confess that the Spirit also is of one Godhead with the Father and the Son.