Early Church Fathers Scripture Index : Texts
Hebrews 4
There are 60 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 227, footnote 4 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Justin Martyr (HTML)
Dialogue with Trypho (HTML)
Chapter LXI—Wisdom is begotten of the Father, as fire from fire. (HTML)
CCEL Footnote 2167 (In-Text, Margin)
“I shall give you another testimony, my friends,” said I, “from the Scriptures, that God begat before all creatures a Beginning,[Hebrews 4:8] [who was] a certain rational power [proceeding] from Himself, who is called by the Holy Spirit, now the Glory of the Lord, now the Son, again Wisdom, again an Angel, then God, and then Lord and Logos; and on another occasion He calls Himself Captain, when He appeared in human form to Joshua the son of Nave (Nun). For He can be called by all those names, since He ministers to the Father’s will, and since He was begotten of the ...
Ante-Nicene Fathers, Volume 2, page 376, footnote 4 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XXII.—Plato’s Opinion, that the Chief Good Consists in Assimilation to God, and Its Agreement with Scripture. (HTML)
... unto holiness, and the end everlasting life.” And viewing the hope as twofold—that which is expected, and that which has been received—he now teaches the end to be the restitution of the hope. “For patience,” he says, “worketh experience, and experience hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit that is given to us.” On account of which love and the restoration to hope, he says, in another place, “ which rest is laid up for us.”[Hebrews 4:8-9] You will find in Ezekiel the like, as follows: “The soul that sinneth, it shall die. And the man who shall be righteous, and shall do judgment and justice, who has not eaten on the mountains, nor lifted his eyes to the idols of the house of Israel, ...
Ante-Nicene Fathers, Volume 2, page 532, footnote 5 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book VII (HTML)
Chapter VI.—Prayers and Praise from a Pure Mind, Ceaselessly Offered, Far Better Than Sacrifices. (HTML)
But we say that the fire sanctifies[Hebrews 4:12] not flesh, but sinful souls; meaning not the all-devouring vulgar fire but that of wisdom, which pervades the soul passing through the fire.
Ante-Nicene Fathers, Volume 3, page 162, footnote 20 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of the Prophecies of the Birth and Achievements of Christ. (HTML)
CCEL Footnote 1279 (In-Text, Margin)
... grace of his lips, one whom he was girding for war with a sword; of whom he proceeds subjunctively to say, “Outstretch and prosper, advance and reign!” And he has added, “because of thy lenity and justice.” Who will ply the sword without practising the contraries to lenity and justice; that is, guile, and asperity, and injustice, proper (of course) to the business of battles? See we, then, whether that which has another action be not another sword,—that is, the Divine word of God, doubly sharpened[Hebrews 4:12] with the two Testaments of the ancient law and the new law; sharpened by the equity of its own wisdom; rendering to each one according to his own action. Law ful , then, it was for the Christ of God to be precinct, in the Psalms, without warlike ...
Ante-Nicene Fathers, Volume 3, page 163, footnote 3 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Of the Prophecies of the Birth and Achievements of Christ. (HTML)
CCEL Footnote 1283 (In-Text, Margin)
... is congruous the predicated “bloom,” together with the “grace of the lips;” with which sword He was then “girt upon the thigh,” in the eye of David, when He was announced as about to come to earth in obedience to God the Father’s decree. “The greatness of thy right hand,” he says, “shall conduct thee” —the virtue to wit, of the spiritual grace from which the recognition of Christ is deduced. “Thine arrows,” he says, “are sharp,” —God’s everywhere-flying precepts (arrows) threatening the exposure[Hebrews 4:13] of every heart, and carrying compunction and transfixion to each conscience: “peoples shall fall beneath thee,” —of course, in adoration. Thus mighty in war and weapon-bearing is Christ; thus will He “receive the spoils,” not of “Samaria” alone, but ...
Ante-Nicene Fathers, Volume 3, page 244, footnote 7 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Prescription Against Heretics. (HTML)
Weak People Fall an Easy Prey to Heresy, Which Derives Strength from the General Frailty of Mankind. Eminent Men Have Fallen from Faith; Saul, David, Solomon. The Constancy of Christ. (HTML)
CCEL Footnote 1864 (In-Text, Margin)
... to have been esteemed prudent, or faithful, or approved? This again is, I suppose, an extraordinary thing, that one who has been approved should afterwards fall back? Saul, who was good beyond all others, is afterwards subverted by envy. David, a good man “after the Lord’s own heart,” is guilty afterwards of murder and adultery. Solomon, endowed by the Lord with all grace and wisdom, is led into idolatry, by women. For to the Son of God alone was it reserved to persevere to the last without sin.[Hebrews 4:15] But what if a bishop, if a deacon, if a widow, if a virgin, if a doctor, if even a martyr, have fallen from the rule (of faith), will heresies on that account appear to possess the truth? Do we prove the faith by the persons, or the persons by the ...
Ante-Nicene Fathers, Volume 4, page 246, footnote 8 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book I (HTML)
On Christ. (HTML)
... be created, forming beforehand and containing within herself the species and beginnings of all creatures, must we understand her to be the Word of God, because of her disclosing to all other beings, i.e., to universal creation, the nature of the mysteries and secrets which are contained within the divine wisdom; and on this account she is called the Word, because she is, as it were, the interpreter of the secrets of the mind. And therefore that language which is found in the Acts of Paul,[Hebrews 4:12] where it is said that “here is the Word a living being,” appears to me to be rightly used. John, however, with more sublimity and propriety, says in the beginning of his Gospel, when defining God by a special definition to be the Word, “And God was ...
Ante-Nicene Fathers, Volume 4, page 283, footnote 5 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen De Principiis. (HTML)
Book II (HTML)
On the Incarnation of Christ. (HTML)
... the prophets, but that the essential fulness of the Word of God Himself was in it, according to the saying of the apostle, “In whom dwelt all the fulness of the Godhead bodily.” Finally, on this account he has not only said, “Thou hast loved righteousness;” but he adds, “and Thou hast hated wickedness.” For to have hated wickedness is what the Scripture says of Him, that “He did no sin, neither was any guile found in His mouth,” and that “He was tempted in all things like as we are, without sin.”[Hebrews 4:15] Nay, the Lord Himself also said, “Which of you will convince Me of sin?” And again He says with reference to Himself, “Behold, the prince of this world cometh, and findeth nothing in Me.” All which (passages) show that in Him there was no sense of ...
Ante-Nicene Fathers, Volume 4, page 653, footnote 2 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Origen. (HTML)
Origen Against Celsus. (HTML)
Book VIII (HTML)
Chapter XXXIV (HTML)
Celsus would also have us to offer first-fruits to demons. But we would offer them to Him who said, “Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself upon the earth.” And to Him to whom we offer first-fruits we also send up our prayers, “having a great high priest, that is passed into the heavens, Jesus the Son of God,” and “we hold fast this profession”[Hebrews 4:14] as long as we live; for we find God and His only-begotten Son, manifested to us in Jesus, to be gracious and kind to us. And if we would wish to have besides a great number of beings who shall ever prove friendly to us, we are taught that “thousand thousands stood before Him, and ...
Ante-Nicene Fathers, Volume 6, page 347, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Methodius. (HTML)
The Banquet of the Ten Virgins; or Concerning Chastity. (HTML)
Tusiane. (HTML)
The Mystery of the Tabernacles. (HTML)
... promise, so also do we. For I also, taking my journey, and going forth from the Egypt of this life, came first to the resurrection, which is the true Feast of the Tabernacles, and there having set up my tabernacle, adorned with the fruits of virtue, on the first day of the resurrection, which is the day of judgment, celebrate with Christ the millennium of rest, which is called the seventh day, even the true Sabbath. Then again from thence I, a follower of Jesus, “who hath entered into the heavens,”[Hebrews 4:14] as they also, after the rest of the Feast of Tabernacles, came into the land of promise, come into the heavens, not continuing to remain in tabernacles—that is, my body not remaining as it was before, but, after the space of a thousand years, ...
Ante-Nicene Fathers, Volume 7, page 114, footnote 1 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Lactantius (HTML)
The Divine Institutes (HTML)
Book IV. Of True Wisdom and Religion (HTML)
Chap. XIV.—Of the priesthood of Jesus foretold by the prophets (HTML)
... morning-star I begat Thee. The Lord hath sworn, and will not repent; Thou art a priest for ever, after the order of Melchisedec.” Also in the first book of Kings: “And I will raise me up a faithful Priest, who shall do all things that are in mine heart; and I will build him a sure house; and he shall walk in my sight all his days.” But who this was about to be, to whom God promised an everlasting priesthood, Zechariah most plainly teaches, even mentioning His name: “And the Lord God showed me Jesus[Hebrews 4:8] the great Priest standing before the face of the angel of the Lord, and the adversary was standing at His right hand to resist Him. And the Lord said unto the adversary, The Lord who hath chosen Jerusalem rebuke thee; and lo, a brand plucked out of ...
Ante-Nicene Fathers, Volume 8, page 760, footnote 12 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Remains of the Second and Third Centuries. (HTML)
Melito, the Philosopher. (HTML)
From 'The Key.' (HTML)
CCEL Footnote 3643 (In-Text, Margin)
The eyes of the Lord —the Divine inspection: because He sees all things. Like that in the apostle: For all things are naked and open in His eyes.”[Hebrews 4:13]
Ante-Nicene Fathers, Volume 9, page 298, footnote 3 (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)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
In the Spiritual Israel the High-Priests are Those Who Devote Themselves to the Study of Scripture. (HTML)
... have no other employment but the service of God may not unnaturally, allowing for the difference of occupation in the two cases, be called our levites and priests. And those who fulfil a more distinguished office than their kinsmen will perhaps be high-priests, according to the order of Aaron, not that of Melchisedek. Here some one may object that it is somewhat too bold to apply the name of high-priests to men, when Jesus Himself is spoken of in many a prophetic passage as the one great priest, as[Hebrews 4:14] “We have a great high-priest who has passed through the heavens, Jesus, the Son of God.” But to this we reply that the Apostle clearly defined his meaning, and declared the prophet to have said about the Christ, “Thou art a priest for ever, ...
Ante-Nicene Fathers, Volume 9, page 309, footnote 19 (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)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
The Title “Word” Is to Be Interpreted by the Same Method as the Other Titles of Christ. The Word of God is Not a Mere Attribute of God, But a Separate Person. What is Meant When He is Called the Word. (HTML)
... through faith in His blood, on account of forgiveness of the forepast sins, in the forbearance of God.” According to Paul, too, He is declared to be the wisdom and the power of God, as in the Epistle to the Corinthians: “Christ the power of God and the wisdom of God.” It is added that He is also sanctification and redemption: “He was made to us of God,” he says, “wisdom and righteousness and sanctification and redemption.” But he also teaches us, writing to the Hebrews, that Christ is a High-Priest:[Hebrews 4:14] “Having, therefore, a great High-Priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our profession.” And the prophets have other names for Him besides these. Jacob in his blessing of his sons says, “Judah, thy ...
Ante-Nicene Fathers, Volume 9, page 316, 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)
Origen's Commentary on the Gospel of John. (HTML)
Book I. (HTML)
Christ as a Sword. (HTML)
The texts of the New Testament, which we have discussed, are things said by Himself about Himself. Isaiah, however, He said that His mouth had been set by His Father as a sharp sword, and that He was hidden under the shadow of His hand, made like to a chosen shaft and kept close in the Father’s quiver, called His servant by the God of all things, and Israel, and Light of the Gentiles. The mouth of the Son of God is a sharp sword, for[Hebrews 4:12] “The word of God is living, and active, and sharper than any two-edged sword, and piercing to the dividing of soul and spirit, of both joints and marrow, and quick to discern the thoughts and intents of the heart.” And indeed He came not to bring peace on the earth, that is, to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 1, page 142, footnote 6 (Image)
Augustine: Prolegomena: St. Augustine's Life and Work, Confessions, Letters
The Confessions (HTML)
Having manifested what he was and what he is, he shows the great fruit of his confession; and being about to examine by what method God and the happy life may be found, he enlarges on the nature and power of memory. Then he examines his own acts, thoughts and affections, viewed under the threefold division of temptation; and commemorates the Lord, the one mediator of God and men. (HTML)
That All Things are Manifest to God. That Confession Unto Him is Not Made by the Words of the Flesh, But of the Soul, and the Cry of Reflection. (HTML)
CCEL Footnote 818 (In-Text, Margin)
2. And from Thee, O Lord, unto whose eyes the depths of man’s conscience are naked,[Hebrews 4:13] what in me could be hidden though I were unwilling to confess to Thee? For so should I hide Thee from myself, not myself from Thee. But now, because my groaning witnesseth that I am dissatisfied with myself, Thou shinest forth, and satisfiest, and art beloved and desired; that I may blush for myself, and renounce myself, and choose Thee, and may neither please Thee nor myself, except in Thee. To Thee, then, O Lord, am I manifest, whatever I am, and with ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 441, footnote 8 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Of the last judgment, and the declarations regarding it in the Old and New Testaments. (HTML)
Utterances of the Prophet Isaiah Regarding the Resurrection of the Dead and the Retributive Judgment. (HTML)
CCEL Footnote 1424 (In-Text, Margin)
... remain in these men, for they are flesh.” As to the words, “Many shall be wounded by the Lord,” this wounding shall produce the second death. It is possible, indeed, to understand fire, sword, and wound in a good sense. For the Lord said that He wished to send fire on the earth. And the cloven tongues appeared to them as fire when the Holy Spirit came. And our Lord says, “I am not come to send peace on earth, but a sword.” And Scripture says that the word of God is a doubly sharp sword,[Hebrews 4:12] on account of the two edges, the two Testaments. And in the Song of Songs the holy Church says that she is wounded with love, —pierced, as it were, with the arrow of love. But here, where we read or hear that the Lord shall come to execute ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 34, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Merits and Forgiveness of Sins, and on the Baptism of Infants. (HTML)
Book I (HTML)
From the Epistle to the Hebrews. (HTML)
CCEL Footnote 381 (In-Text, Margin)
... all their lifetime subject to bondage.” Again, shortly after, he says: “Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people.” And in another place he writes: “Let us hold fast our profession. For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.”[Hebrews 4:14-15] Again he says: “He hath an unchangeable priesthood. Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them. For such a High Priest became us, who is holy, harmless, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 125, footnote 6 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on Nature and Grace. (HTML)
Not Everything [of Doctrinal Truth] is Written in Scripture in So Many Words. (HTML)
CCEL Footnote 1157 (In-Text, Margin)
... refutes thus: “That the question here is not in what precise words each doctrinal statement is made.” It is perhaps not without reason that, while in several passages of Scripture we may find it said that men are without excuse, it is nowhere found that any man is described as being without sin, except Him only, of whom it is plainly said, that “He knew no sin.” Similarly, we read in the passage where the subject is concerning priests: “He was in all points tempted like as we are, only without sin,”[Hebrews 4:15] —meaning, of course, in that flesh which bore the likeness of sinful flesh, although it was not sinful flesh; a likeness, indeed, which it would not have borne if it had not been in every other respect the same as sinful flesh. How, however, we are ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 279, footnote 3 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Refutation of the Pelagians by the Authority of St. Ambrose, Whom They Quote to Show that the Desire of the Flesh is a Natural Good. (HTML)
CCEL Footnote 2189 (In-Text, Margin)
... marriage. Their object is to praise concupiscence as a natural good, that so they may defend their own baneful dogma, which asserts that those who are born by its means do not contract original sin. Now the blessed Ambrose, bishop of Milan, by whose priestly office I received the washing of regeneration, briefly spoke on this matter, when, expounding the prophet Isaiah, he gathered from him the nativity of Christ in the flesh: “Thus,” says the bishop, “He was both tempted in all points as a man,[Hebrews 4:15] and in the likeness of man He bare all things; but inasmuch as He was born of the Spirit, He kept Himself from sin. For every man is a liar; and there is none without sin but God alone. It has, therefore, been ever firmly maintained, that it is ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 233, footnote 3 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter VIII. 31–36. (HTML)
CCEL Footnote 759 (In-Text, Margin)
... highest integrity in this life, and however worthy he may already be of the name of upright, yet is he not without sin. Listen to Saint John himself, the author of the Gospel before us, when he says in his epistle, “If we say that we have no sin, we deceive ourselves, and the truth is not in us.” He alone could say this who was “free among the dead:” of Him only could it be said, who knew no sin. It could be said only of Him, for He also “was in all points tempted like as we are, yet without sin.”[Hebrews 4:15] He alone could say, “Behold, the prince of this world cometh, and shall find nothing in me.” Sift any one else, who is accounted righteous, yet is he not in all respects without sin; not even such as was Job, to whom the Lord bore such testimony, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 111, footnote 8 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XXXVIII (HTML)
CCEL Footnote 1017 (In-Text, Margin)
... being absent from which we now grieve, we shall find in Him. In Him will be that “rest,” which when we “call to remembrance” now, we cannot choose but grieve. For that is the “Sabbath” which we “call to remembrance;” in the recollection of which, so great things have been said already; and so great things ought to be said by us also, and ought never to cease being said by us, not with our lips indeed, but in our heart: for therefore do our lips cease to speak, that we may cry out with our hearts.[Hebrews 4:9]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 679, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm CXLIX (HTML)
CCEL Footnote 5989 (In-Text, Margin)
8. “And swords sharpened on both sides in their hands.” This sort of weapon contains a great mystical meaning, in that it is sharp on both sides. By “swords sharpened on both sides,” we understand the Word of the Lord:[Hebrews 4:12] it is one sword, but therefore are they called many, because there are many mouths and many tongues of the saints. How is it two edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world. Is not this the sword whereof the Lord said, “I am not come to send peace upon earth, but a ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 61, footnote 3 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book IV (HTML)
CCEL Footnote 128 (In-Text, Margin)
... of thine? truly for the sake of those wretched and unhappy beings (for so must I call them, who have not found out how to discharge the duties of this office well, though thou wert to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance)—for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness and the worm that dieth not and the punishment of being cut asunder,[Hebrews 4:12] and perishing together with the hypocrites.
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 113, footnote 4 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter II (HTML)
CCEL Footnote 312 (In-Text, Margin)
... business? Nay He has anticipated this by saying, “What shall it profit a man if he gain the whole world and lose his own soul?” Or that we have been deceived by others? But it did not help Adam in his defence to screen himself behind his wife, and say “the woman whom thou gavest me, she deceived me;” even as the serpent was no excuse for the woman. Terrible, O beloved Theodore, is that tribunal, one which needs no accusers and waits for no witnesses; for “all things are naked and laid open to Him”[Hebrews 4:13] who judges us, and we must submit to give an account not of deeds only but also of thoughts; for that judge is quick to discern the thoughts and intents of the heart. But perhaps you will allege weakness of nature as the excuse, and inability to ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 113, footnote 5 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
An Exhortation to Theodore After His Fall. (HTML)
Letter II (HTML)
CCEL Footnote 313 (In-Text, Margin)
... But it did not help Adam in his defence to screen himself behind his wife, and say “the woman whom thou gavest me, she deceived me;” even as the serpent was no excuse for the woman. Terrible, O beloved Theodore, is that tribunal, one which needs no accusers and waits for no witnesses; for “all things are naked and laid open to Him” who judges us, and we must submit to give an account not of deeds only but also of thoughts; for that judge is quick to discern the thoughts and intents of the heart.[Hebrews 4:12] But perhaps you will allege weakness of nature as the excuse, and inability to bear the yoke. And what kind of defence is this, that you have not strength to bear the easy yoke, that you are unable to carry the light burden? Is recovery from fatigue ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 357, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
The Homilies on the Statues to the People of Antioch. (HTML)
Homily III (HTML)
CCEL Footnote 1140 (In-Text, Margin)
... For if he hath received authority to loose sins committed against God, much more will he be able to take away and blot out those which have been committed against a man. He is also himself a ruler and a ruler of more dignity than the other. For the sacred laws take and place under his hands even the royal head. And when there is need of any good thing from above, the Emperor is accustomed to fly to the priest: but not the priest to the Emperor. He too hath his breast-plate, that of right eousness.[Hebrews 4:12] He too hath his girdle, that of truth, and sandals of much greater dignity, those of the Gospel of peace. He too hath a sword, not of iron, but of the Spirit; he too hath a crown resting on his head. This panoply is the more splendid. The weapons ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 395, footnote 8 (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)
Hebrews 3.7–11 (HTML)
CCEL Footnote 2823 (In-Text, Margin)
Ver. 6, 7. “Seeing therefore it remaineth” (he says) “that some must enter therein, and they to whom it was first preached entered not in because of unbelief: again he limiteth a certain day, saying in David, To-day, after so long a time; as it has been said before.”[Hebrews 4:7] But what is it that he means? “Seeing then” (he means) that “some must” certainly “enter in,” and “they did not enter in.” And that an entrance is proclaimed, and that “some must enter in,” let us hear from what this is clear. Because after so many years (he says) David again says: “To-day if ye will hear His voice, harden not your hearts” (ver. 8), “For if ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 489, footnote 5 (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)
Hebrews 11.28–31 (HTML)
CCEL Footnote 3330 (In-Text, Margin)
Why was this? The name of Joshua [Jesus],[Hebrews 4:8] was a type. For this reason then, and because of the very name, the creation reverenced him. What then! Was no other person called Jesus? [Yes]; but this man was on this account so called in type; for he used to be called Hoshea. Therefore the name was changed: for it was a prediction and a prophecy. He brought in the people into the promised land, as Jesus [does] into heaven; not the Law; since neither did Moses [bring them in], but ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 31, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 228 (In-Text, Margin)
... union with the God who had assumed it; which walked through all righteousness and said to John, “Suffer it to be so now for thus it becometh us to fulfil all righteousness.” This took the name of the priesthood of Melchisedec, for it put on infirmity of nature;—not the Almighty God the Word. Wherefore also, a little before, the blessed Paul said, “We have not a high priest which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are yet without sin.”[Hebrews 4:15] 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 237, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
The Impassible. (HTML)
CCEL Footnote 1534 (In-Text, Margin)
... laid in a sepulchre, and entombed by Joseph of Arimathæa, is the very body which the Word raised, saying, ‘Destroy this temple, and in three days I will raise it up.’ It is He who quickens all the dead, and quickened the man Christ Jesus, born of Mary, whom He assumed. For if while on the cross He raised corpses of the saints that had previously undergone dissolution, much more can God the everliving Word raise the body, which He wore, as says Paul, ‘For the word of God is quick and powerful.’”[Hebrews 4:12]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 247, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus. (HTML)
Demonstrations by Syllogisms. (HTML)
Proofs that the Union was without Confusion. (HTML)
... learnt that the Saviour Christ hungered and thirsted, and we have believed that this was so really and not in seeming, but such conditions belong not to a bodiless nature but to a body. The Master Christ then had a body which before the resurrection was affected according to its nature. And to this the divine Apostle bears testimony when he says “For we have not an High Priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin.”[Hebrews 4:15] For the sin is not of the nature but of the evil will.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 284, footnote 1 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To Lupicinus the Master. (HTML)
CCEL Footnote 1800 (In-Text, Margin)
... defendant should have an opportunity of speech, and meet with his defence the charges brought against him, and that then and not till then should the judges lawfully pronounce their sentence. This favour I beg through your excellency’s assistance. If any men wish to condemn me unheard, I accept with willingness even their unjust sentence. For I wait for the judgment of the Master, where we need neither witnesses nor accusers. Before Him, as says the divine Apostle, “all things are naked and opened.”[Hebrews 4:13]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 318, footnote 6 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2062 (In-Text, Margin)
... Priest, Apostle, Prophet and King. Long ago the divine Moses exclaimed “The Lord thy God will raise up unto thee a prophet, from the midst of thee, of thy brethren, like unto me.” And the divine David cries “The Lord hath sworn and will not repent, Thou art a priest forever after the order of Melchisedek.” This prophecy is confirmed by the divine Apostle. And again “seeing then that we have a great High Priest that has passed into the heavens, Jesus the Son of God, let us hold fast our profession.”[Hebrews 4:14]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 321, footnote 3 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2115 (In-Text, Margin)
To what has been said it must also be added that we must not affirm that after the ascension the Lord Christ is not Christ but only begotten Son. The divine Gospels and the history of the Acts and the Epistles of the Apostle himself were, as we know, written after the ascension. It is after the ascension that the divine Paul exclaims “Seeing then that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.”[Hebrews 4:14] And again, “For Christ is not entered into the holy places made with hands, which are the figures of the true; but into Heaven itself, now to appear in the presence of God for us.” And again after speaking of our hope in God he adds “which hope we have as an ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 545, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
Life and Works of Rufinus with Jerome's Apology Against Rufinus. (HTML)
A Commentary on the Apostles' Creed. (HTML)
Section 5 (HTML)
CCEL Footnote 3267 (In-Text, Margin)
... By “appointed” we are to understand “generated.” Now if the Father made the worlds by Him, and all things were created by Him, and He is heir of all things, then by Him He possesses rule also over all things. Because, as light is born of light, and truth of truth, so Almighty is born of Almighty. As it is written of the Seraphim in the Revelation of John, “And they have no rest day and night, crying Holy, Holy, Holy, Lord God of Sabaoth, which was and which is and which is to come, the Almighty.”[Hebrews 4:8] He then who “is to come” is called “.” And what other is there who “is to come” but Christ, the Son of God?
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 53, footnote 1 (Image)
Athanasius: Select Writings and Letters
The Incarnation of the Word. (HTML)
On the Incarnation of the Word. (HTML)
If Power is the sign of life, what do we learn from the impotence of idols, for good or evil, and the constraining power of Christ and of the Sign of the Cross? Death and the demons are by this proved to have lost their sovereignty. Coincidence of the above argument from facts with that from the Personality of Christ. (HTML)
CCEL Footnote 280 (In-Text, Margin)
... whereas by the sign of the Cross all magic is stopped, and all witchcraft brought to nought, and all the idols are being deserted and left, and every unruly pleasure is checked, and every one is looking up from earth to heaven: Whom is one to pronounce dead? Christ, that is doing so many works? But to work is not proper to one dead. Or him that exerts no power at all, but lies as it were without life? which is essentially proper to the idols and spirits, dead as they are. 3. For the Son of God is[Hebrews 4:12] “living and active,” and works day by day, and brings about the salvation of all. But death is daily proved to have lost all his power, and idols and spirits are proved to be dead rather than Christ, so that henceforth no man can any longer doubt of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 367, footnote 12 (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)
Introduction to Proverbs viii. 22 continued. Contrast between the Father's operations immediately and naturally in the Son, instrumentally by the creatures; Scripture terms illustrative of this. Explanation of these illustrations; which should be interpreted by the doctrine of the Church; perverse sense put on them by the Arians, refuted. Mystery of Divine Generation. Contrast between God's Word and man's word drawn out at length. Asterius betrayed into holding two Unoriginates; his inconsistency. Baptism how by the Son as well as by the Father. On the Baptism of heretics. Why Arian worse than other heresies. (HTML)
... hence man works not by means of words but of hands, for they have being, and man’s word subsists not. But the ‘Word of God,’ as the Apostle says, ‘is living and powerful and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. Neither is there any creature that is not manifest in His sight; but all things are naked and opened unto the eyes of Him with whom we have to do.[Hebrews 4:12-13] ’ He is then Framer of all, ‘and without Him was made not one thing,’ nor can anything be made without Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 387, footnote 17 (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; Sixthly, Proverbs viii. 22, Continued. Our Lord not said in Scripture to be 'created,' or the works to be 'begotten.' 'In the beginning' means in the case of the works 'from the beginning.' Scripture passages explained. We are made by God first, begotten next; creatures by nature, sons by grace. Christ begotten first, made or created afterwards. Sense of 'First-born of the dead;' of 'First-born among many brethren;' of 'First-born of all creation,' contrasted with 'Only-begotten.' Further interpretation of 'beginning of ways,' and 'for the works.' Why a creature could not redeem; why redemption was necessary at all. Texts which contrast the Word and the works. (HTML)
... as it is, distinguishing Him from the works, He shews that Wisdom is Framer of the works, and not a work. This distinction Paul also observes, writing to the Hebrews, ‘The Word of God is quick and powerful, and sharper than any two-edged sword, reaching even to the dividing of soul and spirit, joints and marrow, and a discerner of the thoughts and intents of the heart, neither is there any creature hidden before Him, but all things are naked and open unto the eyes of Him with whom is our account[Hebrews 4:12-13].’ For behold he calls things originate ‘creature;’ but the Son he recognises as the Word of God, as if He were other than the creatures. And again saying, ‘All things are naked and open to the eyes of Him with whom is our account,’ he signifies that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 534, footnote 13 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
This is the fruit of wickedness, these rewards are given to its familiars, for perverseness does not deliver its own. But in truth, against them it sets itself, and it tears them first, and on them especially it summons ruin. Woe to them against whom these are brought; for ‘it is sharper than a two-edged sword[Hebrews 4:12],’ slaying beforehand and very swiftly those who will lay hold of it. For their tongue, according to the testimony of the Psalmist, is a ‘sharp sword, and their teeth spears and arrows.’ But the wonderful part is that while often he against whom men imagine [harm] suffers nothing, they are pierced by their own spears: for they possess, even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 536, footnote 14 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Festal Letters. (HTML)
For 339. Coss. Constantius Augustus II, Constans I; Præfect, Philagrius the Cappadocian, for the second time; Indict. xii; Easter-day xvii Kal. Mai, xx Pharmuthi; Æra Dioclet. 55. (HTML)
... from the furnace of iron; so that being set free from wickedness, and having carefully put away from them all strange notions, they might receive the knowledge of God and of virtuous actions. For He saith, ‘Go far from them: depart from the midst of them, and touch not the unclean things.’ For a man will not otherwise depart from sin, and lay hold on virtuous deeds, than by meditation on his acts; and when he has been practised by exercise in godliness, he will lay hold on the confession of faith[Hebrews 4:14], which also Paul, after he had fought the fight, possessed, namely, the crown of righteousness which was laid up; which the righteous Judge will give, not to him alone, but to all who are like him.
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 273, footnote 13 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Ctesiphon. (HTML)
CCEL Footnote 3790 (In-Text, Margin)
... meaning is that no man is perfect in comparison with God. Yet the scripture does not say: “in comparison with thee shall no man living be justified” but “in thy sight shall no man living be justified.” And when it says “in thy sight” it means that those who seem holy to men to God in his fuller knowledge are by no means holy. For “man looketh on the outward appearance, but the Lord looketh on the heart.” But if in the sight of God who sees all things and to whom the secrets of the heart lie open[Hebrews 4:13] no man is just; then these heretics instead of adding to man’s dignity, clearly take away from God’s power. I might bring together many other passages of scripture of the same import; but were I to do so, I should exceed the limits I will not say of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 39, footnote 15 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
Concerning the Unity of God. On the Article, I Believe in One God. Also Concerning Heresies. (HTML)
CCEL Footnote 907 (In-Text, Margin)
21. Now, lest I seem to accuse him without reason, let me make a digression to tell who this Manes is, and in part what he teaches: for all time would fail to describe adequately the whole of his foul teaching. But for help in time of need[Hebrews 4:16], store up in thy memory what I have said to former hearers, and will repeat to those now present, that they who know not may learn, and they who know may be reminded. Manes is not of Christian origin, God forbid! nor was he like Simon cast out of the Church, neither himself nor the teachers who were before him. For he steals other men’s wickedness, and makes their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 272, footnote 3 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Great Athanasius, Bishop of Alexandria. (HTML)
CCEL Footnote 3292 (In-Text, Margin)
10. But why should I paint for you the portrait of the man? St. Paul has sketched him by anticipation. This he does, when he sings the praises of the great High-priest, who hath passed through the heavens[Hebrews 4:14] (for I will venture to say even this, since Scripture can call those who live according to Christ by the name of Christs): and again when by the rules in his letter to Timothy, he gives a model for future Bishops: for if you will apply the law as a test to him who deserves these praises, you will clearly perceive his perfect exactness. Come then to aid me in my panegyric; for I am labouring ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 358, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
Oration on the Holy Lights. (HTML)
CCEL Footnote 3974 (In-Text, Margin)
... when he had gone before Christ would follow him. But what saith Jesus? “Suffer it to be so now,” for this is the time of His Incarnation; for He knew that yet a little while and He should baptize the Baptist. And what is the “Fan?” The Purification. And what is the “Fire?” The consuming of the chaff, and the heat of the Spirit. And what the “Axe?” The excision of the soul which is incurable even after the dung. And what the Sword? The cutting of the Word, which separates the worse from the better,[Hebrews 4:12] and makes a division between the faithful and the unbeliever; and stirs up the son and the daughter and the bride against the father and the mother and the mother in law, the young and fresh against the old and shadowy. And what is the Latchet of ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 428, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4608 (In-Text, Margin)
... every side equal to Himself and alike; and not only this, but also as giving life to all the circle of the virtues, gently commingled and intermixed with each other, according to the Law of Love and Order. And Immaculate and guileless, as being the Healer of faults, and of the defects and taints that come from sin. For though He both took on Him our sins and bare our diseases, yet He did not Himself suffer aught that needed healing. For He was tempted in all points like as we are yet without sin.[Hebrews 4:15] For he that persecuted the Light that shineth in darkness could not overtake Him.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 444, footnote 1 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Letters of Saint Gregory Nazianzen. (HTML)
Letters on the Apollinarian Controversy. (HTML)
Against Apollinarius; The Second Letter to Cledonius. (HTML)
CCEL Footnote 4726 (In-Text, Margin)
... which the Saviour took of us, and, as far as may be, have attained conformity with it, are said to have the mind of Christ; just as they might be testified to have the flesh of Christ who have trained their flesh, and in this respect have become of the same body and partakers of Christ; and so he says “As we have borne the image of the earth we shall also bear the image of the heavenly.” And so they declare that the Perfect Man is not He who was in all points tempted like as we are yet without sin;[Hebrews 4:15] but the mixture of God and Flesh. For what, say they, can be more perfect than this?
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 128, footnote 29 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
Without address. On the Perfection of the Life of Solitaries. (HTML)
CCEL Footnote 1946 (In-Text, Margin)
2. The Christian ought never to murmur either in scarcity of necessities, or in toil or labour, for the responsibility in these matters lies with such as have authority in them. There never ought to be any clamour, or any behaviour or agitation by which anger is expressed, or diversion of mind from the full assurance of the presence of God.[Hebrews 4:13]
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 299, footnote 5 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To Optimus the bishop. (HTML)
CCEL Footnote 3164 (In-Text, Margin)
9. By a sword is meant the word which tries and judges our thoughts, which pierces even to the dividing asunder of soul and spirit and of the joints and marrow, and is a discerner of our thoughts.[Hebrews 4:12] Now every soul in the hour of the Passion was subjected, as it were, to a kind of searching. According to the word of the Lord it is said, “All ye shall be offended because of me.” Simeon therefore prophesies about Mary herself, that when standing by the cross, and beholding what is being done, and hearing the voices, after the witness of Gabriel, after her secret knowledge of the divine ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 82b, footnote 10 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning the holy and immaculate Mysteries of the Lord. (HTML)
If then the Word of God is quick and energising[Hebrews 4:12], and the Lord did all that He willed; if He said, Let there be light and there was light, let there be a firmament and there was a firmament; if the heavens were established by the Word of the Lord and all the host of them by the breath of His mouth; if the heaven and the earth, water and fire and air and the whole glory of these, and, in sooth, this most noble creature, man, were perfected by the Word of the Lord; if God the Word of His own will became man and the pure ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 131, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter XI. We shall follow the example of Abdemelech, if we believe that the Son and Holy Spirit know all things. This knowledge is attributed in Scripture to the Spirit, and also to the Son. The Son is glorified by the Spirit, as also the Spirit by the Son. Also, inasmuch as we read that the Father, the Son, and the Spirit say and reveal the same things, we must acknowledge in Them a oneness of nature and knowledge. Lastly, that the Spirit searcheth the deep things of God is not a mark of ignorance, since the Father and the Son are likewise said to search, and Paul, although chosen by Christ, yet was taught by the Spirit. (HTML)
128. But if this moves you that He said “searcheth,” learn that this is also said of God, inasmuch as He is the searcher of hearts and reins. For Himself said: “I am He that searcheth the heart and reins.” And of the Son of God you have also in the Epistle to the Hebrews: “Who is the Searcher of the mind and thoughts.”[Hebrews 4:12] Whence it is clear that no inferior searches the inward things of his superior, for to know hidden things is of the divine power alone. The Holy Spirit, then, is a searcher in like manner as the Father, and the Son is a searcher in like manner, by the proper signification of which expression this is implied, that evidently there is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 224, footnote 1 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book II. (HTML)
Introduction. (HTML)
4. Of these twelve, as of twelve precious stones, is the pillar of our faith built up. For these are the precious stones—sardius, jasper, smaragd, chrysolite, and the rest,—woven into the robe of holy Aaron, even of him who bears the likeness of Christ,[Hebrews 4:15] that is, of the true Priest; stones set in gold, and inscribed with the names of the sons of Israel, twelve stones close joined and fitting one into another, for if any should sunder or separate them, the whole fabric of the faith falls in ruins.
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 264, footnote 3 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter II. None can ascend to heaven without faith; in any case, he who hath so ascended thither will be cast out wherefore, faith must be zealously preserved. We ourselves each have a heaven within, the gates whereof must be opened and be raised by confession of the Godhead of Christ, which gates are not raised by Arians, nor by those who seek the Son amongst earthly things, and who must therefore, like the Magdalene, be sent back to the apostles, against whom the gates of hell shall not prevail. Scriptures are cited to show that the servant of the Lord must not diminish aught of his Master's honour. (HTML)
18. Perchance, indeed, the prophet hath spoken of His entering in not only with regard to the gates of the universal heaven; for there be other heavens also whereinto the Word of God passeth, whereof it is said: “We have a great Priest, a High Priest, Who hath passed through the heavens, Jesus, the Son of God.”[Hebrews 4:14] What are those heavens, but even the heavens whereof the prophet sayeth that “the heavens declare the glory of God”?
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 271, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter VII. The doctrine had in view for enforcement is corroborated by the truth that the Son is the Word of the Father--the Word, not in the sense in which we understand the term, but a living and active Word. This being so, we cannot deny Him to be of the same Will, Power, and Substance with the Father. (HTML)
74. Wouldst thou know what is the nature of the Word—hear the Scriptures. “For the Word of God is living and mighty, yea, working effectually, sharp and keener than any the sharpest sword, piercing even to the sundering of soul and spirit, of limbs and marrow.”[Hebrews 4:12]
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 310, footnote 1 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference II. Second Conference of Abbot Moses. (HTML)
Chapter IV. What is said of the value of discretion in Holy Scripture. (HTML)
... strong, as it is said: “But solid food is for full grown men, who by reason of use have their senses exercised to discern good and evil.” And it is shown to be useful and necessary for us, only in so far as it is in accordance with the word of God and its powers, as is said “For the word of God is quick and powerful, and sharper than any two-edged sword, and reaching even to the dividing asunder of soul and spirit, of both joints and marrow, and a discerner of the thoughts and intents of the heart:”[Hebrews 4:12] and by this it is clearly shown that no virtue can possibly be perfectly acquired or continue without the grace of discretion. And so by the judgment of the blessed Antony as well as of all others it has been laid down that it is discretion which ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 340, footnote 6 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference V. Conference of Abbot Serapion. On the Eight Principal Faults. (HTML)
Chapter V. How our Lord alone was tempted without sin. (HTML)
And so our Lord Jesus Christ, though declared by the Apostle’s word to have been tempted in all points like as we are, is yet said to have been “without sin,”[Hebrews 4:15] i.e., without the infection of this appetite, as He knew nothing of incitements of carnal lust, with which we are sure to be troubled even against our will and without our knowledge; for the archangel thus describes the manner of His conception: “The Holy Ghost shall come upon thee and the power of the Most High shall overshadow thee: therefore that which shall be born of thee shall be called holy, the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 364, footnote 8 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)
Chapter V. On the perfection of the soul, as drawn from the comparison of the Centurion in the gospel. (HTML)
... future good things to come, and especially to keep faith in Him whole and undefiled. For it is possible for one who has lost other parts of the body, weak as he may be, still to survive: but even a short time of living is extended to no one without a head. “And the sword of the Spirit which is the word of God.” For it is “sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart:”[Hebrews 4:12] as it divides and cuts off whatever carnal and earthly things it may find in us. And whosoever is protected by these arms will ever be defended from the weapons and ravages of his foes, and will not be led away bound in the chains of his spoilers, a ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 367, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part I. Containing Conferences I-X. (HTML)
Conference VII. First Conference of Abbot Serenus. On Inconstancy of Mind, and Spiritual Wickedness. (HTML)
Chapter XIII. How spirit cannot be penetrated by spirit, and how God alone is incorporeal. (HTML)
... a way as to behold and see the thoughts of men and their inner movements and all the recesses of the soul; since it was of Him alone that the blessed Apostle spoke when he said: “For the word of God is quick and powerful and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit and of the joints and marrow; and is a discerner of the thoughts and intents of the heart; and there is no creature invisible in His sight, but all things are naked and open to His eyes.”[Hebrews 4:12-13] And the blessed David says: “Who fashioneth their hearts one by one;” and again: “For He knoweth the secrets of the heart;” and Job too: “Thou who alone knowest the hearts of men.”
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 224, footnote 5 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Ephraim Syrus: Nineteen Hymns on the Nativity of Christ in the Flesh. (HTML)
Hymn I. (HTML)
CCEL Footnote 369 (In-Text, Margin)
Caleb the spy bore the cluster on the staff, and came and longed to see the Cluster, Whose wine should comfort the world. Him did Jesus son of Nun long for, that he might conceive the force of his own surname: for if by His name he waxed so mighty,[Hebrews 4:8] how much more would He by His Birth? This Jesus that gathered and carried, and brought with him of the fruit, was longing for the Tree of Life to taste the Fruit that quickens all. For Him Rahab too was looking; for when the scarlet thread in type redeemed her from wrath, in type she tasted of the Truth. For Him Elijah longed, and when Him on earth he saw not, he, through ...
Nicene and Post-Nicene Fathers, Series 2, Volume 13, page 364, footnote 8 (Image)
Gregory the Great II, Ephriam Syrus, Aphrahat
Selections from the Hymns and Homilies of Ephraim the Syrian and from the Demonstrations of Aphrahat the Persian Sage. (HTML)
Aphrahat: Select Demonstrations. (HTML)
Of Monks. (HTML)
CCEL Footnote 860 (In-Text, Margin)
... in him. Whosoever has begun to build a tower, let him count up all the cost thereof. Whosoever builds ought to finish, that he be not a laughing-stock to them that pass by the way. Whosoever sets his building on the rock, let him make its foundations deep, that it may not be cast down by the billows. Whosoever wishes to fly from the darkness, let him walk while he has light. Whosoever fears to fly in winter, let him prepare himself from the summer-time. Whosoever looks forward to enter into rest,[Hebrews 4:11] let him make ready his provision for the Sabbath. Whosoever begs forgiveness of his Lord, let him also forgive his debtor. Whosoever does not demand back a hundred dinars, his Lord forgives him ten thousand talents. Whosoever casts down his Lord’s ...