ACC ~ Hebrews 10 v12 - 13

HE EXECUTED THE PRIESTLY OFFICE ONCE FOR ALL. CHRYSOSTOM: Do not then, having heard that he is a priest, suppose that he is always executing the priest’s office. For he executed it once and thenceforward “sat down.” Lest you suppose that he is standing on high and is a minister, he shows that the matter is part of a dispensation or economy. For as he became a servant, so also he became a priest and a minister. But as, after becoming a servant, he did not continue a servant, so also, having become a minister, he did not continue a minister. For it belongs not to a minister to sit but to stand. ON THE EPISTLE TO THE HEBREWS 13.8.

HIS ENEMIES HIS FOOTSTOOL. THEODORET OF CYR: In the former case a multitude of priests, a multitude of victims, and no benefit, whereas in this case priest and victim are one and the same, he achieved abolition of sins and needs no further service; instead, he is seated with the Father who begot him, awaiting the end of the present life. At that time, in fact, all the adversaries will adore him as God and Lord. Among his foes will be, first, the devil and the mass of the demons, then those of the Jews and the Gentiles who did not accept the illumination of the faith, and along with them the bands of the heretics guilty of the blasphemies against him. INTERPRETATION OF HEBREWS 10.

THE RICH PERSON IS ASSAILABLE ON EVERY SIDE. CHRYSOSTOM: “He sat down at the right hand of God, then to wait”—why the delay?—“until his enemies be put under his feet. For by a single offering he has perfected for all time those who are sanctified.” But perhaps someone might say, “Why did he not put them under at once?” For the sake of the faithful who should afterwards be brought forth and born. Whence then does it appear that they shall be put under? By the saying “He sat down.” He called to mind again that testimony which says, “until I put the enemies under his feet.”… But who are the enemies? All unbelievers. … And intimating the greatness of their subjection, he said not “subjected” but “put under his feet.” Let us not therefore be among the number of his enemies. For not they alone are enemies, the unbelievers and Jews, but those also who are full of unclean living. “For the carnal mind is enmity against God, for it is not subject to the law of God, for neither can it be.” What then, you say? Carnality is not a ground of blame. Rather, it is very much a ground of blame. For the wicked person, as long as that one is wicked, cannot be subject to God’s law. That one can, however, change and become good. Let us then cast out carnal minds. But what is meant by carnal? Whatever injures the soul even while making the body flourish and do well, as, for instance, wealth, luxury, glory—all these things are of the flesh—carnal love. Let us not then love gain but ever follow after poverty, for this is a great good. But, you say, it makes one humble and of little account. True, for we have need of this, for it benefits us much. “Poverty,” it is said, “humbles a man.” And again Christ says, “Blessed are the poor in spirit.” Do you then grieve because you are upon a path leading to virtue? Do you not know that this gives us great confidence?

But, one says, “the poor man’s wisdom is despised.”And again another says, “Give me neither poverty nor riches,” and, “Deliver me from the furnace of poverty.” And again, if riches and poverty are from the Lord, how can either poverty or riches be an evil? Why then were these things said? They were said under the old covenant, where there was much account made of wealth, where there was great contempt of poverty, where the one was a curse and the other a blessing. But now it is no longer so. But will you hear the praises of poverty? Christ sought after it and said, “But the Son of man has nowhere to lay his head.” And again he said to his disciples, “Take no gold, nor silver, nor two tunics.”And Paul in writing said, “as having nothing, and yet possessing everything.” And Peter said to him who was lame from his birth, “I have no silver and gold.” Yes, and under the old covenant itself, where wealth was held in admiration, who were the admired? Was not Elijah, who had nothing save the sheepskin? Was not Elisha? Was not John?

Let none then be humiliated on account of their poverty. It is not poverty which humiliates but wealth, which compels us to have need of many and forces us to be under obligations to many.

And what could be poorer than Jacob, tell me, who said, “If God give me bread to eat and clothing to wear”? Were Elijah and John then wanting in boldness? Did not the one reprove Ahab and the other Herod? The latter said, “It is not lawful for you to have your brother Philip’s wife.”And Elijah said to Ahab with boldness, “I have not troubled Israel, but you have, and your father’s house.” You see that this—poverty—especially produces boldness? For while the rich man is a slave, being subject to loss, and in the power of everyone wishing to hurt him, those who have nothing fear not confiscation nor fine. So if poverty had made people wanting in boldness, Christ would not have sent his disciples in poverty to a work requiring great boldness. For the poor are very strong and have nothing from which they may be wronged or evil entreated. But the rich person is assailable on every side, just as one in the same way would easily catch a man who was dragging many long ropes after him, whereas one could not readily lay hold on a naked person. So here also it falls out in the case of the rich person; slaves, gold, lands, affairs innumerable, innumerable cares, difficult circumstances, necessities make this one an easy prey to all. ON THE EPISTLE TO THE HEBREWS 18.3-4.

Heb