Early Church Fathers Scripture Index : Texts
Hebrews 13
There are 80 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 11, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXI.—Let us obey God, and not the authors of sedition. (HTML)
CCEL Footnote 91 (In-Text, Margin)
... searching the secret parts of the belly.” Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;[Hebrews 13:17] let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of ...
Ante-Nicene Fathers, Volume 1, page 67, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Ignatius (HTML)
Epistle to the Trallians: Shorter and Longer Versions (HTML)
Chapter II.—Be subject to the bishop, etc. (HTML)
CCEL Footnote 736 (In-Text, Margin)
Be ye subject to the bishop as to the Lord, for “he watches for your souls, as one that shall give account to God.”[Hebrews 13:17] Wherefore also, ye appear to me to live not after the manner of men, but according to Jesus Christ, who died for us, in order that, by believing in His death, ye may by baptism be made partakers of His resurrection. It is therefore necessary, whatsoever things ye do, to do nothing without the bishop. And be ye subject also to the presbytery, as to the apostles of Jesus Christ, who is our hope, in whom, if we live, we shall be found in ...
Ante-Nicene Fathers, Volume 1, page 574, footnote 19 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Irenæus (HTML)
Fragments from the Lost Writings of Irenæus (HTML)
XXXVII. (HTML)
CCEL Footnote 4872 (In-Text, Margin)
... declaration of] Malachi the prophet. For, “from the rising of the sun even to the setting my name has been glorified among the Gentiles, and in every place incense is offered to my name, and a pure sacrifice;” as John also declares in the Apocalypse: “The incense is the prayers of the saints.” Then again, Paul exhorts us “to present our bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.” And again, “Let us offer the sacrifice of praise, that is, the fruit of the lips.”[Hebrews 13:15] Now those oblations are not according to the law, the handwriting of which the Lord took away from the midst by cancelling it; but they are according to the Spirit, for we must worship God “in spirit and in truth.” And therefore the oblation of the ...
Ante-Nicene Fathers, Volume 2, page 16, footnote 8 (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 120 (In-Text, Margin)
... your heart. Ye are hardened, and do not wish to cleanse your hearts, and to add unity of aim to purity of heart, that you may have mercy from the great King. Take heed, therefore, children, that these dissensions of yours do not deprive you of your life. How will you instruct the elect of the Lord, if you yourselves have not instruction? Instruct each other therefore, and be at peace among yourselves, that I also, standing joyful before your Father, may give an account of you all to your Lord.”[Hebrews 13:17]
Ante-Nicene Fathers, Volume 2, page 31, footnote 1 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
The Pastor of Hermas (HTML)
Book Third.—Similitudes (HTML)
Similitude First. As in This World We Have No Abiding City, We Ought to Seek One to Come. (HTML)
CCEL Footnote 245 (In-Text, Margin)
He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one.[Hebrews 13:14] If, then,” he continues, “you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? For the Lord of ...
Ante-Nicene Fathers, Volume 2, page 374, footnote 6 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book II (HTML)
Chapter XX.—The True Gnostic Exercises Patience and Self-Restraint. (HTML)
We must then exercise ourselves in taking care about those things which fall under the power of the passions, fleeing like those who are truly philosophers such articles of food as excite lust, and dissolute licentiousness in chambering and luxury; and the sensations that tend to luxury, which are a solid reward to others, must no longer be so to us. For God’s greatest gift is self-restraint. For He Himself has said, “I will neyer leave thee, nor forsake thee,”[Hebrews 13:5] as having judged thee worthy according to the true election. Thus, then, while we attempt piously to advance, we shall have put on us the mild yoke of the Lord from faith to faith, one charioteer driving each of us onward to salvation, that the meet fruit of ...
Ante-Nicene Fathers, Volume 2, page 432, footnote 2 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XX.—A Good Wife. (HTML)
... the young women to be lovers of their husbands, lovers of their children, discreet, chaste, housekeepers, good, subject to their own husbands; that the word of God be not blasphemed.” But rather, he says, “Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birth-right; and lest any root of bitterness springing up trouble you, and thereby many be defiled.”[Hebrews 13:14-16] And then, as putting the finishing stroke to the question about marriage, he adds: “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.” And one aim and one end, as far as regards perfection, being ...
Ante-Nicene Fathers, Volume 2, page 432, footnote 3 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Stromata, or Miscellanies (HTML)
Book IV. (HTML)
Chapter XX.—A Good Wife. (HTML)
... rather, he says, “Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently, lest there be any fornicator or profane person, as Esau, who for one morsel surrendered his birth-right; and lest any root of bitterness springing up trouble you, and thereby many be defiled.” And then, as putting the finishing stroke to the question about marriage, he adds: “Marriage is honourable in all, and the bed undefiled: but whoremongers and adulterers God will judge.”[Hebrews 13:4] And one aim and one end, as far as regards perfection, being demonstrated to belong to the man and the woman, Peter in his Epistle says, “Though now for a season, if need be, ye are in heaviness through manifold temptations; that the trial of your ...
Ante-Nicene Fathers, Volume 3, page 173, footnote 6 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Conclusion. Clue to the Error of the Jews. (HTML)
CCEL Footnote 1468 (In-Text, Margin)
... appearance, inasmuch as He is not to come in some other form, seeing that He has to be recognised by those by whom He was once hurt. But the one of them, begirt with scarlet, amid cursing and universal spitting, and tearing, and piercing, was cast away by the People outside the city into perdition, marked with manifest tokens of Christ’s passion; who, after being begirt with scarlet garment, and subjected to universal spitting, and afflicted with all contumelies, was crucified outside the city.[Hebrews 13:10-13] The other, however, offered for sins, and given as food to the priests merely of the temple, gave signal evidences of the second appearance; in so far as, after the expiation of all sins, the priests of the spiritual temple, that is, of the ...
Ante-Nicene Fathers, Volume 3, page 685, footnote 2 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
When Praying the Father, You are Not to Be Angry with a Brother. (HTML)
CCEL Footnote 8827 (In-Text, Margin)
That we may not be as far from the ears of God as we are from His precepts, the memory of His precepts paves for our prayers a way unto heaven; of which precepts the chief is, that we go not up unto God’s altar[Hebrews 13:10] before we compose whatever of discord or offence we have contracted with our brethren. For what sort of deed is it to approach the peace of God without peace? the remission of debts while you retain them? How will he appease his Father who is angry with his brother, when from the beginning “all anger” is forbidden us? For even Joseph, when dismissing his brethren for the ...
Ante-Nicene Fathers, Volume 3, page 690, footnote 7 (Image)
Tertullian (I, II, III)
Ethical. (HTML)
On Prayer. (HTML)
Of the Parting of Brethren. (HTML)
CCEL Footnote 8931 (In-Text, Margin)
You will not dismiss a brother who has entered your house without prayer.—“Have you seen,” says Scripture, “a brother? you have seen your Lord;”[Hebrews 13:2] —especially “a stranger,” lest perhaps he be “an angel.” But again, when received yourself by brethren, you will not make earthly refreshments prior to heavenly, for your faith will forthwith be judged. Or else how will you—according to the precept —say, “Peace to this house,” unless you exchange mutual peace with them who are in the house?
Ante-Nicene Fathers, Volume 4, page 158, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
By His own death redeemed), without the camp[Hebrews 13:12-13]
Ante-Nicene Fathers, Volume 6, page 298, footnote 4 (Image)
Gregory Thaumaturgus, Dionysius the Great, Julius Africanus, Anatolius and Minor Writers, Methodius, Arnobius
Alexander of Alexandria. (HTML)
Epistles on the Arian Heresy and the Deposition of Arius. (HTML)
Epistle Catholic. (HTML)
CCEL Footnote 2459 (In-Text, Margin)
... that there was a time when God was without reason and wisdom. How, also, can He be changeable and mutable, who says indeed by Himself: “I am in the Father, and the Father in Me,” and, “I and My Father are one;” and by the prophet, “I am the Lord, I change not?” For even though one saying may refer to the Father Himself, yet it would now be more aptly spoken of the Word, because when He became man, He changed not; but, as says the apostle, “Jesus Christ, the same yesterday, today, and for ever.”[Hebrews 13:8] Who hath induced them to say, that for our sakes He was made; although Paul says, “for whom are all things, and by whom are all things?”
Ante-Nicene Fathers, Volume 7, page 378, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter IV.—Various Precepts (HTML)
CCEL Footnote 2410 (In-Text, Margin)
1. My child, him that speaketh to thee the word of God remember night and day; and thou shalt honour him as the Lord;[Hebrews 13:7] for in the place whence lordly rule is uttered, there is the Lord. 2. And thou shalt seek out day by day the faces of the saints, in order that thou mayest rest upon their words. 3. Thou shalt not long for division, but shalt bring those who contend to peace. Thou shalt judge righteously, thou shalt not respect persons in reproving for transgressions. 4. Thou shalt not be undecided whether it shall be or no. 5. Be not a stretcher ...
Ante-Nicene Fathers, Volume 7, page 381, footnote 11 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
The Teaching of the Twelve Apostles (HTML)
The Teaching of the Twelve Apostles (HTML)
Chapter XIV.—Christian Assembly on the Lord’s Day (HTML)
CCEL Footnote 2493 (In-Text, Margin)
1. But every Lord’s day do ye gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure.[Hebrews 13:15] 2. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. 3. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, saith the Lord, and my name is wonderful among the nations.
Ante-Nicene Fathers, Volume 7, page 463, footnote 10 (Image)
Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, 2 Clement, Early Liturgies
Constitutions of the Holy Apostles (HTML)
Book VI (HTML)
Sec. V.—The Teaching of the Apostles in Opposition to Jewish and Gentile Superstitions, Especially in Regard to Marriage and Funerals (HTML)
CCEL Footnote 3325 (In-Text, Margin)
... an harlot are not clean.” These things the laws have forbidden, but they have honoured marriage, and have called it blessed, since God has blessed it who joined male and female together. And wise Solomon somewhere says: “A wife is suited to her husband by the Lord.” And David says: “Thy wife is like a flourishing vine in the sides of thine house; thy children like olive-branches round about thy table. Behold, thus shall the man be blessed that feareth the Lord.” Wherefore “marriage is honourable”[Hebrews 13:4] and comely, and the begetting of children pure, for there is no evil in that which is good. Therefore neither is the natural purgation abominable before God, who has ordered it to happen to women within the space of thirty days for their advantage ...
Ante-Nicene Fathers, Volume 8, page 56, footnote 14 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle. (HTML)
Continuation of the Remarks on Self-Denial; Object and Reward of True Virgins. (HTML)
CCEL Footnote 323 (In-Text, Margin)
... excuse himself from this command, “Be fruitful, and multiply,” but he longs for the “hope promised” and prepared “and laid up in heaven” by God, who has declared with His mouth, and He does not lie, that it is “better than sons and daughters,” and that He will give to virgins a notable place in the house of God, which is something “better than sons and daughters,” and better than the place of those who have passed a wedded life in sanctity, and whose “bed has not been defiled.”[Hebrews 13:4] For God will give to virgins the kingdom of heaven, as to the holy angels, by reason of this great and noble profession.
Ante-Nicene Fathers, Volume 8, page 57, footnote 8 (Image)
Twelve Patriarchs, Excerpts and Epistles, The Clementina, Apocryphal Gospels and Acts, Syriac Documents
Two Epistles Concerning Virginity. (HTML)
The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle. (HTML)
Divinity of Virginity. (HTML)
CCEL Footnote 346 (In-Text, Margin)
... life,” —these, I say, all cherished and loved sanctity, and ran in the contest, and finished their course without blemish, as imitators of Christ, and as sons of the living God. Moreover, also, Elijah and Elisha, and many other holy men, we find to have lived a holy and spotless life. If, therefore, thou desirest to be like these, imitate them with all thy power. For the Scripture has said, “The elders who are among you, honour; and, seeing their manner of life and conduct, imitate their faith.”[Hebrews 13:7] And again it saith, “Imitate me, my brethren, as I imitate Christ.”
Ante-Nicene Fathers, Volume 9, page 235, 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)
Let Us Obey God, and Not the Authors of Sedition. (HTML)
CCEL Footnote 4101 (In-Text, Margin)
... searching the secret parts of the belly.” Let us reflect how near He is, and that none of the thoughts or reasonings in which we engage are hid from Him. It is right, therefore, that we should not leave the post which His will has assigned us. Let us rather offend those men who are foolish, and inconsiderate, and lifted up, and who glory in the pride of their speech, than [offend] God. Let us reverence the Lord Jesus Christ, whose blood was given for us; let us esteem those who have the rule over us;[Hebrews 13:17] let us honour the aged among us; let us train up the young men in the fear of God; let us direct our wives to that which is good. Let them exhibit the lovely habit of purity [in all their conduct]; let them show forth the sincere disposition of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 183, footnote 6 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
Porphyry’s doctrine of redemption. (HTML)
Of the Sacrifices Which God Does Not Require, But Wished to Be Observed for the Exhibition of Those Things Which He Does Require. (HTML)
CCEL Footnote 387 (In-Text, Margin)
... what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?” In the words of this prophet, these two things are distinguished and set forth with sufficient explicitness, that God does not require these sacrifices for their own sakes, and that He does require the sacrifices which they symbolize. In the epistle entitled “To the Hebrews” it is said, “To do good and to communicate, forget not: for with such sacrifices God is well pleased.”[Hebrews 13:16] And so, when it is written, “I desire mercy rather than sacrifice,” nothing else is meant than that one sacrifice is preferred to another; for that which in common speech is called sacrifice is only the symbol of the true sacrifice. Now mercy is the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 2, page 328, footnote 5 (Image)
Augustine: The City of God, Christian Doctrine
City of God (HTML)
The history of the city of God from Noah to the time of the kings of Israel. (HTML)
Of the Three Men or Angels, in Whom the Lord is Related to Have Appeared to Abraham at the Oak of Mamre. (HTML)
CCEL Footnote 935 (In-Text, Margin)
... something so excellent, that those who showed them hospitality as men could not doubt that God was in them as He was wont to be in the prophets, and therefore sometimes addressed them in the plural, and sometimes God in them in the singular. But that they were angels the Scripture testifies, not only in this book of Genesis, in which these transactions are related, but also in the Epistle to the Hebrews, where in praising hospitality it is said, “For thereby some have entertained angels unawares.”[Hebrews 13:2] By these three men, then, when a son Isaac was again promised to Abraham by Sarah, such a divine oracle was also given that it was said, “Abraham shall become a great and numerous nation, and all the nations of the earth shall be blessed in him.” ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 402, footnote 6 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On the Good of Marriage. (HTML)
Section 8 (HTML)
CCEL Footnote 1954 (In-Text, Margin)
8. “Honorable,” therefore, “is marriage in all, and the bed undefiled.”[Hebrews 13:4] And this we do not so call a good, as that it is a good in comparison of fornication: otherwise there will be two evils, of which the second is worse: or fornication will also be a good, because adultery is worse: for it is worse to violate the marriage of another, than to cleave unto an harlot: and adultery will be a good, because incest is worse; for it is worse to lie with a mother than with the wife of another: and, until we arrive at those things, which, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 250, footnote 8 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Grace of Christ, and on Original Sin. (HTML)
On Original Sin. (HTML)
Three Things Good and Laudable in Matrimony. (HTML)
CCEL Footnote 2023 (In-Text, Margin)
... own body, but the husband; and likewise also the husband hath not power of his own body, but the wife;” and considered as the bond of union: “What God hath joined together, let not man put asunder.” Touching these points, we do not forget that we have treated at sufficient length, with whatever ability the Lord has given us, in other works of ours, which are not unknown to you. In relation to them all the Scripture has this general praise: “Marriage is honourable in all, and the bed undefiled.”[Hebrews 13:4] For, inasmuch as the wedded state is good, insomuch does it produce a very large amount of good in respect of the evil of concupiscence; for it is not lust, but reason, which makes a good use of concupiscence. Now lust lies in that law of the ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 274, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
On Marriage and Concupiscence. (HTML)
On Marriage and Concupiscence (HTML)
Through Lust Original Sin is Transmitted; Venial Sins in Married Persons; Concupiscence of the Flesh, the Daughter and Mother of Sin. (HTML)
CCEL Footnote 2151 (In-Text, Margin)
Wherefore the devil holds infants guilty who are born, not of the good by which marriage is good, but of the evil of concupiscence, which, indeed, marriage uses aright, but at which even marriage has occasion to feel shame. Marriage is itself “honourable in all”[Hebrews 13:4] the goods which properly appertain to it; but even when it has its “bed undefiled” (not only by fornication and adultery, which are damnable disgraces, but also by any of those excesses of cohabitation such as do not arise from any prevailing desire of children, but from an overbearing lust of pleasure, which are venial sins in man and wife), yet, whenever it comes ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 361, footnote 2 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xviii. 15, ‘If thy brother sin against thee, go, shew him his fault between thee and him alone;’ and of the words of Solomon, he that winketh with the eyes deceitfully, heapeth sorrow upon men; but he that reproveth openly, maketh peace. (HTML)
CCEL Footnote 2753 (In-Text, Margin)
... happened, there let the evil die. Yet do we not neglect that wound; above all things showing the man who is in such a sinful state, and bears such a wounded conscience, that that is a deadly wound which they who suffer from, sometimes by an unaccountable perverseness despise; and seek out testimonies in their favour, I know not whence, null certainly and void, saying, “God careth not for sins of the flesh.” Where is that then which we have heard to-day, “Whoremongers and adulterers God will judge”?[Hebrews 13:4] Lo! whosoever thou art that labourest under such a disease attend. Hear what God saith; not what thine own mind, in indulgence to thine own sins, may say, or what thy friend, thine enemy rather and his own too, bound in the same bond of iniquity ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 362, footnote 4 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Matt. xviii. 15, ‘If thy brother sin against thee, go, shew him his fault between thee and him alone;’ and of the words of Solomon, he that winketh with the eyes deceitfully, heapeth sorrow upon men; but he that reproveth openly, maketh peace. (HTML)
CCEL Footnote 2763 (In-Text, Margin)
... terrors I refrain from keeping silence. For who would not rather choose to keep silence, and not to give account for you? But now I have undertaken the burden, and I cannot, and I ought not to shake it off my shoulders. When the Epistle to the Hebrews was being read, my Brethren, ye heard, “Obey them that have the rule over you, and submit yourselves; for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you.”[Hebrews 13:17] When do we it with joy? When we see man making progress in the words of God. When does the labourer in the field work with joy? When he looks at the tree, and sees the fruit; when he looks at the crop, and sees the prospect of abundance of corn in ...
Nicene and Post-Nicene Fathers, Series 1, Volume 6, page 428, footnote 9 (Image)
Augustine: Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels
Sermons on Selected Lessons of the New Testament. (HTML)
On the words of the Gospel, Luke x. 38, ‘And a certain woman named Martha received him into her house,’ etc. (HTML)
CCEL Footnote 3323 (In-Text, Margin)
... ministrations done to the poor, and especially the due services and the religious offices done to the saints of God. For they are a payment, not a gift, as the Apostle says, “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?” Good are they, we exhort you to them, yea by the word of the Lord we build you up, “be not slow to entertain” the saints. Sometimes, they who were not aware of it, by entertaining those whom they knew not, have entertained angels.[Hebrews 13:2] These things are good; yet better is that thing which Mary hath chosen. For the one thing hath manifold trouble from necessity; the other hath sweetness from charity. A man wishes when he is serving, to meet with something; and sometimes he is not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 507, footnote 9 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Ten Homilies on the First Epistle of John. (HTML)
1 John IV. 12–16. (HTML)
CCEL Footnote 2402 (In-Text, Margin)
... to be clothing the naked? always to be visiting the sick? always to be bringing into agreement them that disagree? always to be burying the dead? No: but now this, now that. These things are taken in hand, and they stop: but that which as emperor commands all the forces within neither hath beginning nor ought to stop. Let charity within have no intermission: let the offices of charity be exhibited according to the time. Let “brotherly love” then, as it is written, let “brotherly love continue.”[Hebrews 13:1]
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 193, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LI (HTML)
CCEL Footnote 1831 (In-Text, Margin)
... male, of a virgin conceiving by the Holy Ghost. He cannot be said to have been conceived in iniquity, it cannot be said, In sins His mother nourished Him in the womb, to whom was said, “The Holy Ghost shall come upon thee, and the Virtue of the Highest shall overshadow thee.” It is not therefore because it is sin to have to do with wives that men are conceived in iniquity, and in sins nourished in the womb by their mother; but because that which is made is surely made of flesh deserving punishment.[Hebrews 13:4] For the punishment of the flesh is death, and surely there is in it liability to death itself. Whence the Apostle spoke not of the body as if to die, but as if dead: “The body indeed is dead,” he saith, “because of sin, but the Spirit is life ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 59, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book III (HTML)
CCEL Footnote 124 (In-Text, Margin)
... extreme danger on account of the sins committed by others? For if we shudder at undergoing judgment for our own misdeeds, believing that we shall not be able to escape the fire of the other world, what must one expect to suffer who has to answer for so many others? To prove the truth of this, listen to the blessed Paul, or rather not to him, but to Christ speaking in him, when he says: “Obey them that have the rule over you, and submit, for they watch for your souls as they that shall give account.”[Hebrews 13:17] Can the dread of this threat be slight? It is impossible to say: but these considerations are sufficient to convince even the most incredulous and obdurate that I did not make this escape under the influence of pride or vainglory, but merely out of ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 74, footnote 1 (Image)
Chrysostom: On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes
Treatise Concerning the Christian Priesthood. (HTML)
Book VI (HTML)
CCEL Footnote 199 (In-Text, Margin)
1. condition here, indeed, is such as thou hast heard. But our condition hereafter how shall we endure, when we are compelled to give our account for each of those who have been entrusted to us? For our penalty is not limited to shame, but everlasting chastisement awaits us as well. As for the passage, “Obey them that have the rule over you, and submit to them, for they watch in behalf of your souls as they that shall give account;”[Hebrews 13:17] though I have mentioned it once already, yet I will break silence about it now, for the fear of its warning is continually agitating my soul. For if for him who causes one only, and that the least, to stumble, it is profitable that “a great millstone should be hanged about his ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 113, footnote 9 (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 317 (In-Text, Margin)
“Marriage is right,” you say; I also assent to this. For “marriage,” we read, “is honourable and the bed undefiled; but fornicators and adulterers God will judge;”[Hebrews 13:4] but it is no longer possible for thee to observe the right conditions of marriage. For if he who has been attached to a heavenly bridegroom deserts him, and joins himself to a wife the act is adultery, even if you call it marriage ten thousand times over; or rather it is worse than adultery in proportion as God is greater than man. Let no one deceive thee saying: “God hath not forbidden to marry;” I know this as ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 382, footnote 5 (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 VI (HTML)
CCEL Footnote 1285 (In-Text, Margin)
Nevertheless, I say, fear not. Paul comforteth you, saying, “God is faithful, who will not suffer you to be tempted above that ye are able, but will with the temptation also make the way of escape, that ye may be able to bear it.” He indeed Himself hath said, “I will never leave thee, nor forsake thee.”[Hebrews 13:5] For had He resolved to punish us in deed, and in actual endurance, He would not have given us over to terror during so many days. For when He would not punish, He affrights; since if He were intending to punish, fear would be superfluous, and threatening superfluous. But now, we have sustained a life more grievous than countless deaths; fearing ...
Nicene and Post-Nicene Fathers, Series 1, Volume 9, page 458, footnote 4 (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 XVII (HTML)
CCEL Footnote 1727 (In-Text, Margin)
... then, beseech the merciful God, that with us they may enjoy the calm! Let no one say, “What farther concerns me? I am freed from danger; such an one may perish; such another may be destroyed!” Let us not provoke God by this indifference; but lament, as if we ourselves were in the same peril. So let us supplicate God with intense earnestness, fulfilling that saying of Paul, “Remember them that are in bonds, as bound with them; and them which suffer adversity, as being yourselves also in the body.[Hebrews 13:3] Weeping also with them that weep; condescending to men of low estate.” This will also be of the greatest advantage to ourselves; for nothing useth so much to delight God, as that we should be very ready to mourn for our own members. Him therefore ...
Nicene and Post-Nicene Fathers, Series 1, Volume 11, page 554, footnote 2 (Image)
Chrysostom: Homilies on the Acts of the Apostles and the Epistle to the Romans
The Homilies of St. John Chrysostom on Paul's Epistle to the Romans (HTML)
Homily XXXI on Rom. xvi. 5. (HTML)
CCEL Footnote 1675 (In-Text, Margin)
... truth. For he says, “who bestowed much labor on us,” that is, not on herself only, nor upon her own advancement, (see p. 520) (for this many women of the present day do, by fasting, and sleeping on the floor), but upon others also, so carrying on the race Apostles and Evangelists ran. In what sense then does he say, “I suffer not a woman to teach?” (1 Tim. ii. 12.) He means to hinder her from publicly coming forward (1 Cor. xiv. 35), and from the seat on the bema, not from the word of teaching.[Hebrews 13:22] Since if this were the case, how would he have said to the woman that had an unbelieving husband, “How knowest thou, O woman, if thou shalt save thy husband?” (ib. vii. 16.) Or how came he to suffer her to admonish children, when he says, but “she ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 364, footnote 11 (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 2686 (In-Text, Margin)
... those to whom he sent it? It seems to me in Jerusalem and Palestine. How then does he send them an Epistle? Just as he baptized, though he was not commanded to baptize. For, he says, “I was not sent to baptize”: not, however, that he was forbidden, but he does it as a subordinate matter. And how could he fail to write to those, for whom he was willing even to become accursed? Accordingly he said, “Know ye that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you.”[Hebrews 13:23]
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 365, footnote 16 (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 2716 (In-Text, Margin)
But he speaks much of both the New and the Old Covenant; for this was useful to him for the proof of the Resurrection. Lest they should disbelieve that [Christ] rose on account of the things which He suffered, he confirms it from the Prophets, and shows that not the Jewish, but ours are the sacred [institutions]. For the temple yet stood and the sacrificial rites; therefore he says, “Let us go forth therefore without, bearing His reproach.”[Hebrews 13:13] But this also was made an argument against him: “If these things are a shadow, if these things are an image, how is it that they have not passed away or given place when the truth was manifested, but these things still flourish?” This also he quietly intimates shall happen, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 14, page 368, 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 1.1,2 (HTML)
CCEL Footnote 2734 (In-Text, Margin)
Now suffer, I beseech you, the word [of exhortation].[Hebrews 13:22] For if he that “doeth” [aught] to “one of the least, doeth it to Him” (Matt. xxv. 40), and he that “doeth it not to one of the least doeth it not to Him” (Matt. xxv. 45), how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For “refrain,” it is said, “thy tongue from evil.” (Ps. xxxiv. 13.) For God gave it not that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 136, footnote 7 (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 III (HTML)
The First Successors of the Apostles. (HTML)
CCEL Footnote 607 (In-Text, Margin)
6. Timothy, so it is recorded, was the first to receive the episcopate of the parish in Ephesus,[Hebrews 13:23] Titus of the churches in Crete.
Nicene and Post-Nicene Fathers, Series 2, Volume 1, page 150, footnote 14 (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 III (HTML)
Narrative Concerning John the Apostle. (HTML)
CCEL Footnote 753 (In-Text, Margin)
8. But the presbyter[Hebrews 13:17] taking home the youth committed to him, reared, kept, cherished, and finally baptized him. After this he relaxed his stricter care and watchfulness, with the idea that in putting upon him the seal of the Lord he had given him a perfect protection.
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 4, footnote 11 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book I (HTML)
Division begins in the Church from this Controversy; and Alexander Bishop of Alexandria excommunicates Arius and his Adherents. (HTML)
CCEL Footnote 133 (In-Text, Margin)
... that is equivalent to their saying that God was once destitute both of Word and Wisdom. How can he be mutable and susceptible of change, who says of himself, ‘I am in the Father, and the Father in me’; and ‘I and the Father are one’; and again by the Prophet, ‘Behold me because I am, and have not changed’? But if any one may also apply the expression to the Father himself, yet would it now be even more fitly said of the Word; because he was not changed by having become man, but as the Apostle says,[Hebrews 13:8] ‘Jesus Christ, the same yesterday, to-day, and forever.’ But what could persuade them to say that he was made on our account, when Paul has expressly declared that ‘all things are for him, and by him’? One need not wonder indeed at their blasphemous ...
Nicene and Post-Nicene Fathers, Series 2, Volume 2, page 18, footnote 3 (Image)
Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425
The Ecclesiastical History of Socrates Scholasticus. (HTML)
Book I (HTML)
Of the Bishop Paphnutius. (HTML)
CCEL Footnote 197 (In-Text, Margin)
... to the bishops to introduce a new law into the Church, that those who were in holy orders, I speak of bishops, presbyters, and deacons, should have no conjugal intercourse with the wives whom they had married while still laymen. Now when discussion on this matter was impending, Paphnutius having arisen in the midst of the assembly of bishops, earnestly entreated them not to impose so heavy a yoke on the ministers of religion: asserting that ‘marriage itself is honorable, and the bed undefiled’;[Hebrews 13:4] urging before God that they ought not to injure the Church by too stringent restrictions. ‘For all men,’ said he, ‘cannot bear the practice of rigid continence; neither perhaps would the chastity of the wife of each be preserved’: and he termed the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 201, footnote 3 (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 Unconfounded. (HTML)
CCEL Footnote 1304 (In-Text, Margin)
Orth. —You seem to me to be ignorant—for He is called not only body but even bread of life. So the Lord Himself used this name and that very body we call divine body, and giver of life, and of the Master and of the Lord, teaching that it is not common to every man but belongs to our Lord Jesus Christ Who is God and Man. “For Jesus Christ” is “the same yesterday, to-day, and forever.”[Hebrews 13:8]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 226, footnote 3 (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 1462 (In-Text, Margin)
... New. It is for this reason that the divine Apostle plainly says—“the Law having a shadow of good things to come” and again “now all these things happened unto them for ensamples.” The image of the archetype is very distinctly exhibited by the lamb slain in Egypt, and by the red heifer burned without the camp, and moreover referred to by the Apostle in the Epistle to the Hebrews, where he writes “Wherefore Jesus also that he might sanctify the people with his own blood, suffered without the gate.”[Hebrews 13:12]
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 233, footnote 3 (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 1508 (In-Text, Margin)
Orth. —Very right. But it is also important to recognise the fact that no confusion of natures results from both having one name. Wherefore we are endeavouring to distinguish how the same being is Son of God and also Son of man, and how He is “the same yesterday, to-day, and for ever,”[Hebrews 13:8] and by the reverent distinction of terms we find that the contradictions are in agreement.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 279, footnote 10 (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)
Of Theodoretus, Bishop of Cyrus, to Dioscorus, Archbishop of Alexandria. (HTML)
CCEL Footnote 1774 (In-Text, Margin)
In the same manner we call those men corrupt and exclude them from the assembly of the Christians, who divide our one Lord Jesus Christ into two persons or two sons or two Lords, for we have heard the very divine Paul saying “One Lord, one faith, one baptism” and again “One Lord Jesus Christ by Whom are all things” and again “Jesus Christ the same yesterday and to-day and for ever”[Hebrews 13:8] and in another place—“He that descended is the same also that ascended up far above all heavens.” And countless other passages of this kind may be found in the Apostle’s writings, proclaiming the one Lord.
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 322, footnote 12 (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 2138 (In-Text, Margin)
... benediction the liberality of the Philippians he says “But my God shall supply all your need according to His riches in glory by Christ Jesus.” And for the Hebrews he prayed, “Now the God of peace, that brought again from the dead our Lord Jesus Christ, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work, to do His will, working in you that which is well pleasing in His sight, through Jesus Christ; to whom be glory for ever and ever. Amen.”[Hebrews 13:20-21] And not only when glorifying, but also when exhorting and protesting, the Apostle conjoins the Christ with God the Father. To the blessed Timothy he exclaims “I charge thee therefore before God and the Lord Jesus Christ.” And again “I give thee ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 555, footnote 2 (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 30 (HTML)
CCEL Footnote 3370 (In-Text, Margin)
... exhibited. The Prophet Hosea also speaks most manifestly of the third day in this wise, “After two days He will heal us; but on the third day we shall rise and shall live in His presence.” This he says in the person of those who, rising with Him on the third day, are recalled from death to life. And they are the same persons who say, “On the third day we shall rise again, and shall live in His presence.” But Isaiah says plainly, “Who brought forth from the earth the great Shepherd of the sheep.”[Hebrews 13:20] Then, that the women were to see His resurrection, while the Scribes and Pharisees and the people disbelieved, this also Isaiah foretold in these words, “Ye women, who come from beholding, come: for it is a people that hath no understanding.” But as ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 70, footnote 14 (Image)
Athanasius: Select Writings and Letters
Deposition of Arius. (Depositio Arii.) (HTML)
Deposition of Arius. (HTML)
CCEL Footnote 376 (In-Text, Margin)
... Father in Me,” and “I and the Father are One;” and by the Prophet, “Behold Me, for I am, and I change not?” For although one may refer this expression to the Father, yet it may now be more aptly spoken of the Word, viz., that though He has been made man, He has not changed; but as the Apostle has said, “Jesus Christ is the same yesterday, to-day, and for ever.” And who can have persuaded them to say, that He was made for us, whereas Paul writes, “for Whom are all things, and by Whom are all things[Hebrews 13:8]?”
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 327, footnote 2 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
Objections Continued. How the Word has free will, yet without being alterable. He is unalterable because the Image of the Father, proved from texts. (HTML)
36. Therefore the Image of the unalterable God must be unchangeable; for ‘Jesus Christ is the same yesterday, to-day, and for ever[Hebrews 13:8].’ And David in the Psalm says of Him, ‘Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of Thine hands. They shall perish, but Thou remainest; and they all shall wax old as doth a garment. And as a vesture shalt Thou fold them up, and they shall be changed, but Thou art the same, and Thy years shall not fail.’ And the Lord Himself says of Himself through the Prophet, ‘See now that I, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 334, 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 I (HTML)
Texts Explained; Secondly, Psalm xlv. 7, 8. Whether the words 'therefore,' 'anointed,' &c., imply that the Word has been rewarded. Argued against first from the word 'fellows' or 'partakers.' He is anointed with the Spirit in His manhood to sanctify human nature. Therefore the Spirit descended on Him in Jordan, when in the flesh. And He is said to sanctify Himself for us, and give us the glory He has received. The word 'wherefore' implies His divinity. 'Thou hast loved righteousness,' &c., do not imply trial or choice. (HTML)
... the saints the Spirit as His own, so also when made man, He sanctifies all by the Spirit and says to His Disciples, ‘Receive ye the Holy Ghost.’ And He gave to Moses and the other seventy; and through Him David prayed to the Father, saying, ‘Take not Thy Holy Spirit from me.’ On the other hand, when made man, He said, ‘I will send to you the Paraclete, the Spirit of truth;’ and He sent Him, He, the Word of God, as being faithful. Therefore ‘Jesus Christ is the same yesterday, to-day, and for ever[Hebrews 13:8],’ remaining unalterable, and at once gives and receives, giving as God’s Word, receiving as man. It is not the Word then, viewed as the Word, that is promoted; for He had all things and has them always; but men, who have in Him and through Him their ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 353, footnote 7 (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)
... ‘Faithful is He who calleth you, who also will do it;’ for in doing what He promises, ‘He is faithful to His words.’ And he thus writes to the Hebrews as to the word’s meaning ‘unchangeable;’ ‘If we believe not, yet He abideth faithful; He cannot deny Himself.’ Therefore reasonably the Apostle, discoursing concerning the bodily presence of the Word, says, an ‘Apostle and faithful to Him that made Him,’ shewing us that, even when made man, ‘Jesus Christ’ is ‘the same yesterday, and to-day, and for ever[Hebrews 13:8] ’ 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 ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 553, footnote 1 (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 371.) (HTML)
us, then, whose also is the Passover, the calling is from above, and ‘our conversation is in heaven,’ as Paul says; ‘For we have here no abiding city, but we seek that which is to come[Hebrews 13:14],’ whereto, also, looking forward, we properly keep the feast. (And again, afterwards:) Heaven truly is high, and its distance from us infinite; for ‘the heaven of heavens,’ says he, ‘is the Lord’s.’ But not, on that account, are we to be negligent or fearful, as though the way thereto were impossible; but rather should we be zealous. Yet not, as in the case of those who formerly, removing from the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 557, footnote 5 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Amun. Written before 354 A.D. (HTML)
... the body willed and made these parts to have such passages? But since we must grapple with the objections of evil persons, as they may say, ‘If the organs have been severally fashioned by the Creator, then there is no sin in their genuine use,’ let us stop them by asking this question: What do you mean by use? That lawful use which God permitted when He said, ‘Increase and multiply, and replenish the earth,’ and which the Apostle approves in the words, ‘Marriage is honourable and the bed undefiled[Hebrews 13:4],’ or that use which is public, yet carried on stealthily and in adulterous fashion? For in other matters also which go to make up life, we shall find differences according to circumstances. For example, it is not right to kill, yet in war it is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 557, footnote 6 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
Letter to Amun. Written before 354 A.D. (HTML)
... only are they who have distinguished themselves in the field held worthy of great honours, but monuments are put up proclaiming their achievements. So that the same act is at one time and under some circumstances unlawful, while under others, and at the right time, it is lawful and permissible. The same reasoning applies to the relation of the sexes. He is blessed who, being freely yoked in his youth, naturally begets children. But if he uses nature licentiously, the punishment of which the Apostle[Hebrews 13:4] writes shall await whoremongers and adulterers.
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 572, footnote 8 (Image)
Athanasius: Select Writings and Letters
Letters of Athanasius with Two Ancient Chronicles of His Life. (HTML)
The Festal Letters, and their Index. (HTML)
Personal Letters. (HTML)
To Epictetus. (HTML)
... meaning of His being circumcised on the eighth day: of Symeon taking Him in his arms, of His becoming a young child, and growing when He was twelve years old, and of His coming to His thirtieth year. For it was not, as some suppose, the very Essence of the Word that was changed, and was circumcised, because it is incapable of alteration or change. For the Saviour Himself says, ‘Behold, behold, it is I, and I change not,’ while Paul writes: ‘Jesus Christ, the same yesterday, and to-day, and for ever[Hebrews 13:8].’ But in the Body which was circumcised, and carried, and ate and drank, and was weary, and was nailed on the tree and suffered, there was the impassible and incorporeal Word of God. This Body it was that was laid in a grave, when the Word had left ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 23, footnote 5 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Eustochium. (HTML)
CCEL Footnote 345 (In-Text, Margin)
... bride “lady”), to show you by my opening words that my object is not to praise the virginity which you follow, and of which you have proved the value, or yet to recount the drawbacks of marriage, such as pregnancy, the crying of infants, the torture caused by a rival, the cares of household management, and all those fancied blessings which death at last cuts short. Not that married women are as such outside the pale; they have their own place, the marriage that is honorable and the bed undefiled.[Hebrews 13:4] My purpose is to show you that you are fleeing from Sodom and should take warning by Lot’s wife. There is no flattery, I can tell you, in these pages. A flatterer’s words are fair, but for all that he is an enemy. You need expect no rhetorical ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 67, footnote 10 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1047 (In-Text, Margin)
... supposing all cohabitation unclean. For he condemns and reprobates not marriage only, but foods also which God has created for us to enjoy. We know that in a large house there are vessels not only of silver and of gold, but of wood also and of earth. We know, too, that on the foundation of Christ which Paul the master builder has laid, some build up gold, silver, and precious stones; others, on the contrary, hay, wood, and stubble. We are not ignorant that ‘marriage is honorable…and the bed undefiled.’[Hebrews 13:4] We have read the first decree of God: ‘Be fruitful and multiply and replenish the earth.’ But while we allow marriage, we prefer the virginity which springs from it. Gold is more precious than silver, but is silver on that account the less silver? ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 135, footnote 9 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Pammachius. (HTML)
CCEL Footnote 1925 (In-Text, Margin)
... them by her own contempt of riches the true object on which to fix their affections? Who has set a better example of courage than Eustochium, who by resolving to be a virgin has breached the gates of the nobility and broken down the pride of a consular house? The first of Roman ladies, she has brought under the yoke the first of Roman families. Has there ever been temperance greater than that of Paulina, who, reading the words of the apostle: “marriage is honourable in all and the bed undefiled,”[Hebrews 13:4] and not presuming to aspire to the happiness of her virgin sister or the continence of her widowed mother, has preferred to keep to the safe track of a lower path rather than treading on air to lose herself in the clouds? When once she had entered ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 144, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Oceanus. (HTML)
CCEL Footnote 2035 (In-Text, Margin)
... withdrew into the privacy of his own chamber when he sought to obey nature and to win God’s blessing: “Be fruitful and multiply and replenish the earth.” You on the contrary outraged public decency in the hot eagerness of your lust. He covered a lawful indulgence beneath a veil of modesty; you pursued an unlawful one shamelessly before the eyes of all. For him it is written “Marriage is honourable and the bed undefiled,” while to you the words are read, “but whoremongers and adulterers God wilt judge,”[Hebrews 13:4] and “if any man destroyeth the temple of God, him shall God destroy.” All iniquities, we are told, are forgiven us at our baptism, and when once we have received God’s mercy we need not afterwards dread from Him the severity of a judge. The apostle ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 168, footnote 2 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Salvina. (HTML)
CCEL Footnote 2468 (In-Text, Margin)
... uninjured, and another to cling naked to a plank and, as the waves toss you this way and that, to be dashed again and again on the sharp rocks. A widow should be ignorant that second marriage is permitted; she should know nothing of the apostle’s words:—“It is better to marry than to burn.” Remove what is said to be worse, the risk of burning, and marriage will cease to be regarded as good. Of course I repudiate the slanders of the heretics; I know that “marriage is honourable…and the bed undefiled.”[Hebrews 13:4] Yet Adam even after he was expelled from paradise had but one wife. The accursed and blood-stained Lamech, descended from the stock of Cain, was the first to make out of one rib two wives; and the seedling of digamy then planted was altogether ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 267, footnote 19 (Image)
Jerome: Letters and Select Works
The Letters of St. Jerome. (HTML)
To Demetrius. (HTML)
CCEL Footnote 3728 (In-Text, Margin)
... the only sure friendship is one based on an identity of likes and dislikes. You have been taught by their example as well as instructed by the holy life of your home to aspire to virginity, to recognize the commandments of Christ, to know what is expedient for you and what course you ought to choose. But do not regard what is your own as absolutely your own. Remember that part of it belongs to those who have communicated their chastity to you and from whose honourable marriages and beds undefiled[Hebrews 13:4] you have sprung up like a choice flower. For you are destined to produce perfect fruit if only you will humble yourself under the mighty hand of God, always remembering that it is written: “God resisteth the proud and giveth grace to the humble.” ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 347, footnote 5 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4264 (In-Text, Margin)
... nor, deceived by the error of Tatian, the leader of the Encratites, do we think all intercourse impure; he condemns and rejects not only marriage but also food which God created for the use of man. We know that in a great house, there are not only vessels of gold and silver, but also of wood and earthenware. And that upon the foundation, Christ, which Paul the master-builder laid, some build gold, silver, precious stones: others, on the contrary, hay, wood, straw. We are not ignorant of the words,[Hebrews 13] “Marriage is honourable among all, and the bed undefiled.” We have read God’s first command, “Be fruitful, and multiply, and replenish the earth”; but while we honour marriage we prefer virginity which is the offspring of marriage. Will silver cease ...
Nicene and Post-Nicene Fathers, Series 2, Volume 6, page 349, footnote 11 (Image)
Jerome: Letters and Select Works
Treatises. (HTML)
Against Jovinianus. (HTML)
Book I (HTML)
CCEL Footnote 4286 (In-Text, Margin)
... instructed by Huldah, wife of Shallum. Daniel also and the three youths are classed by him with the married. Suddenly he betakes himself to the Gospel, and adduces Zachariah and Elizabeth, Peter and his father-in-law, and the rest of the Apostles. His inference is thus expressed: “If they idly urge in defence of themselves the plea that the world in its early stage needed to be replenished, let them listen to the words of Paul, ‘I desire therefore that the younger widows marry, bear children.’ And[Hebrews 13:4] ‘Marriage is honourable and the bed undefiled.’ And ‘A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.’ And ‘Adam was not beguiled, but the woman being ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 25, footnote 2 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the Ten Points of Doctrine. (HTML)
CCEL Footnote 724 (In-Text, Margin)
25. Nor again, on the other hand, in maintaining thy chastity be thou puffed up against those who walk in the humbler path of matrimony. For as the Apostle saith, Let marriage be had in honour among all, and let the bed be undefiled[Hebrews 13:4]. Thou too who retainest thy chastity, wast thou not begotten of those who had married? Because thou hast a possession of gold, do not on that account reprobate the silver. But let those also be of good cheer, who being married use marriage lawfully; who make a marriage according to God’s ordinance, and not of wantonness for the sake of unbounded license; who recognise seasons ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 76, footnote 13 (Image)
Cyril of Jerusalem, Gregory Nazianzen
The Catechetical Lectures of S. Cyril. (HTML)
On the words Incarnate, and Made Man. (HTML)
CCEL Footnote 1417 (In-Text, Margin)
17. My statement, however, promised to declare also the time of the Saviour’s and the place: and I must not go away convicted of falsehood, but rather send away the Church’s novices well assured. Let us therefore inquire the time when our Lord came: because His coming is recent, and is disputed: and because Christ Jesus is the same yesterday, and to-day, and for ever[Hebrews 13:8]. Moses then, the prophet, saith, A Prophet shall the Lord your God raise up unto you of your brethren, like unto me: but let that “ like unto me ” be reserved awhile to be examined in its proper place. But when cometh this Prophet that is expected? Recur, he says, to what has been written by me: ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 227, footnote 19 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
In Defence of His Flight to Pontus, and His Return, After His Ordination to the Priesthood, with an Exposition of the Character of the Priestly Office. (HTML)
CCEL Footnote 2905 (In-Text, Margin)
117. Such is my defence: its reasonableness I have set forth: and may the God of peace,[Hebrews 13:20] Who made both one, and has restored us to each other, Who setteth kings upon thrones, and raiseth up the poor out of the dust and lifteth up the beggar from the dunghill, Who chose David His servant and took him away from the sheepfolds, though he was the least and youngest of the sons of Jesse, Who gave the word to those who preach the gospel with great power for the perfection of the gospel,—may He Himself hold me by my right hand, and guide me with ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 325, footnote 5 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Fifth Theological Oration. On the Holy Spirit. (HTML)
CCEL Footnote 3729 (In-Text, Margin)
XXV. There have been in the whole period of the duration of the world two conspicuous changes of men’s lives, which are also called two Testaments, or, on account of the wide fame of the matter, two Earthquakes; the one from idols to the Law, the other from the Law to the Gospel. And we are taught in the Gospel of a third earthquake, namely, from this Earth to that which cannot be shaken or moved.[Hebrews 13] Now the two Testaments are alike in this respect, that the change was not made on a sudden, nor at the first movement of the endeavour. Why not (for this is a point on which we must have information)? That no violence might be done to us, but that we might be moved by persuasion. For nothing that ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 340, footnote 10 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Words of the Gospel, 'When Jesus Had Finished These Sayings,' Etc.--S. Matt. xix. 1. (HTML)
CCEL Footnote 3827 (In-Text, Margin)
... with his wife, it is not good to marry. Is it only now, O Pharisee, that thou understandest this, It is not good to marry? Didst thou not know it before when thou sawest widowhoods, and orphanhoods, and untimely deaths, and mourning succeeding to shouting, and funerals coming upon weddings, and childlessness, and all the comedy or tragedy that is connected with this? Either is most appropriate language. It is good to marry; I too admit it, for marriage is honourable in all, and the bed undefiled.[Hebrews 13:4] It is good for the temperate, not for those who are insatiable, and who desire to give more than due honour to the flesh. When marriage is only marriage and conjunction and the desire for a succession of children, marriage is honourable, for it ...
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 345, footnote 9 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
On the Theophany, or Birthday of Christ. (HTML)
CCEL Footnote 3851 (In-Text, Margin)
... let us not set ourselves against Him. O clap your hands together all ye people, because unto us a Child is born, and a Son given unto us, Whose Government is upon His shoulder (for with the Cross it is raised up), and His Name is called The Angel of the Great Counsel of the Father. Let John cry, Prepare ye the way of the Lord: I too will cry the power of this Day. He Who is not carnal is Incarnate; the Son of God becomes the Son of Man, Jesus Christ the Same yesterday, and to-day, and for ever.[Hebrews 13:8] Let the Jews be offended, let the Greeks deride; let heretics talk till their tongues ache. Then shall they believe, when they see Him ascending up into heaven; and if not then, yet when they see Him coming out of heaven and sitting as Judge.
Nicene and Post-Nicene Fathers, Series 2, Volume 7, page 431, footnote 16 (Image)
Cyril of Jerusalem, Gregory Nazianzen
Select Orations of Saint Gregory Nazianzen. (HTML)
The Second Oration on Easter. (HTML)
CCEL Footnote 4662 (In-Text, Margin)
... temporarily. Let us make our Head, not the earthly Jerusalem, but the heavenly City; not that which is now trodden under foot by armies, but that which is glorified by Angels. Let us sacrifice not young calves, nor lambs that put forth horns and hoofs, in which many parts are destitute of life and feeling; but let us sacrifice to God the sacrifice of praise upon the heavenly Altar, with the heavenly dances; let us hold aside the first veil; let us approach the second, and look into the Holy of Holies.[Hebrews 13:15] Shall I say that which is a greater thing yet? Let us sacrifice ourselves to God; or rather let us go on sacrificing throughout every day and at every moment. Let us accept anything for the Word’s sake. By sufferings let us imitate His ...
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 40, footnote 2 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That the word “in,” in as many senses as it bears, is understood of the Spirit. (HTML)
CCEL Footnote 1262 (In-Text, Margin)
... we offer “in the Spirit” is not an acknowledgment of His rank; it is rather a confession of our own weakness, while we shew that we are not sufficient to glorify Him of ourselves, but our sufficiency is in the Holy Spirit. Enabled in, [or by,] Him we render thanks to our God for the benefits we have received, according to the measure of our purification from evil, as we receive one a larger and another a smaller share of the aid of the Spirit, that we may offer “the sacrifice of praise to God.”[Hebrews 13:15] According to one use, then, it is thus that we offer our thanksgiving, as the true religion requires, in the Spirit; although it is not quite unobjectionable that any one should testify of himself “the Spirit of God is in me, and I offer glory after ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 97b, footnote 15 (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 Virginity. (HTML)
Virginity is the rule of life among the angels, the property of all incorporeal nature. This we say without speaking ill of marriage: God forbid! (for we know that the Lord blessed marriage by His presence, and we know him who said, Marriage is honourable and the bed undefiled[Hebrews 13:4]), but knowing that virginity is better than marriage, however good. For among the virtues, equally as among the vices, there are higher and lower grades. We know that all mortals after the first parents of the race are the offspring of marriage. For the first parents were the work of virginity and not of marriage. But celibacy is, as we said, an imitation ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 97b, footnote 19 (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 Virginity. (HTML)
... the procreation of children enjoined by the law, and good is marriage on account of fornications, for it does away with these, and by lawful intercourse does not permit the madness of desire to be enflamed into unlawful acts. Good is marriage for those who have no continence: but that virginity is better which increases the fruitfulness of the soul and offers to God the seasonable fruit of prayer. Marriage is honourable and the bed undefiled, but whoremongers and adulterers God will judge[Hebrews 13:4].
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 287, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter I. How impious the Arians are, in attacking that on which human happiness depends. John ever unites the Son with the Father, especially where he says: “That they may know Thee, the only true God, etc.” In that place, then, we must understand the words “true God” also of the Son; for it cannot be denied that He is God, and it cannot be said He is a false god, and least of all that He is God by appellation only. This last point being proved from the Apostle's words, we rightly confess that Christ is true God. (HTML)
23. This idea of these blasphemers Paul puts aside; for he said: “For though there be that are called gods, whether in heaven or in earth.” He said not: “There be gods,” but “There be that are called gods.” But “Christ,” as it is written, “is the same yesterday and to-day.”[Hebrews 13:8] “He is,” it says; that is, not only in name but also in truth.
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 328, footnote 7 (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 III. Conference of Abbot Paphnutius. On the Three Sorts of Renunciations. (HTML)
Chapter XVII. That temperateness and the endurance of temptations must be given to us by the Lord. (HTML)
... you to be tempted above that ye are able, but will with the temptation make also a way of escape, that ye may be able to bear it.” And that God fits and strengthens our souls for every good work, and worketh in us all those things which are pleasing to Him, the same Apostle teaches: “May the God of peace who brought out of darkness the great Shepherd of the sheep, Jesus Christ, in the blood of the everlasting Testament, fit you in all goodness, working in you what is well-pleasing in His sight.”[Hebrews 13:20-21] And that the same thing may happen to the Thessalonians he prays as follows, saying: “Now our Lord Jesus Christ Himself and God our Father who hath loved us and hath given us everlasting consolation and good hope in grace, exhort your hearts, and ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 507, footnote 3 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Conferences of John Cassian. Part III. Containing Conferences XVIII.-XXIV. (HTML)
Conference XXI. The First Conference of Abbot Theonas. On the Relaxation During the Fifty Days. (HTML)
Chapter X. An explanation that we may not appear to recommend separation from wives. (HTML)
But let no one imagine that we have invented this for the sake of encouraging divorce, as we not only in no way condemn marriage, but also, following the words of the Apostle, say: “Marriage is honourable in all, and the bed undefiled,”[Hebrews 13:4] but it was in order faithfully to show the reader the origin of the conversion by which this great man was dedicated to God. And I ask the reader kindly, to allow that, whether he likes this or no, in either case I am free from blame, and to give the praise or blame for this act to its real author. But as for me, as I have not put forward an opinion of my own on this ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 584, footnote 2 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book V. (HTML)
Chapter VI. He illustrates the same doctrine by passages from the New Testament. (HTML)
... Father appeared to men: and that which was ever in the beginning, was seen of men: and that which was the Word of life without beginning, was handled by men’s hands. You see the number and variety, the particularity and the clearness of the ways in which he unfolds the mystery of the flesh joined to God, in such a way that no one could speak at all of either without acknowledging both. As the Apostle himself clearly says elsewhere: “For Jesus Christ is the same yesterday, and to-day, and for ever.”[Hebrews 13:8] This is what he said in the passage given above: “That which was from the beginning, our hands have handled.” Not that a spirit can in its own nature be handled: but that the Word made flesh was in a sense handled in the manhood with which it was ...
Nicene and Post-Nicene Fathers, Series 2, Volume 11, page 601, footnote 5 (Image)
Sulpitius Severus, Vincent of Lerins, John Cassian
The Works of John Cassian. (HTML)
The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius. (HTML)
Book VI. (HTML)
Chapter XIX. That the birth of Christ in time diminished nothing of the glory and power of His Deity. (HTML)
... death of the Cross:” and (as the Creed says) “was born of the Virgin Mary, crucified under Pontius Pilate, and was buried. And the third day He rose again according to the Scriptures; and ascended into heaven; and shall come again to judge both the quick and the dead.” This is our faith; this is our salvation: to believe that our God and Lord Jesus Christ is one and the same before all things and after all things. For, as it is written, “Jesus Christ is yesterday and today and the same for ever.”[Hebrews 13:8] For “yesterday” signifies all time past, wherein, before the beginning, He was begotten of the Father. “Today” covers the time of this world, in which He was again born of the Virgin, suffered, and rose again. But by the expression the same “for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 12, page 172, footnote 5 (Image)
Leo the Great, Gregory the Great
The Letters and Sermons of Leo the Great. (HTML)
Sermons. (HTML)
On the Passion, VIII.: on Wednesday in Holy Week. (HTML)
CCEL Footnote 1019 (In-Text, Margin)
... Lamb and the fulfilment of all mysteries passed from the circumcision to the uncircumcision, from the sons according to the flesh to the sons according to the spirit: since as the Apostle says, “Christ our Passover is sacrificed for us,” Who offering Himself to the Father a new and true sacrifice of reconciliation, was crucified not in the temple, whose worship was now at an end, and not within the confines of the city which for its sin was doomed to be destroyed, but outside, “without the camp[Hebrews 13:12],” that, on the cessation of the old symbolic victims, a new Victim might be placed on a new altar, and the cross of Christ might be the altar not of the temple but of the world.