Looking on Jesus, the author and finisher of faith, who having joy set before him, endured the cross, despising the shame, and now sitteth on the right hand of the throne of God.

“We preach not one coming of Christ but a second as well, far more glorious than the first. The first gave us a spectacle of his patience; the second will bring with it the crown of the kingdom of God. In general all things are twofold in our Lord Jesus Christ. His birth is twofold, one of God before the ages and one of a virgin in the consummation of the ages. His descent is twofold, one lowly, "like the rain upon the fleece," and a second, his manifest coming, which is yet to be. In his first coming he was wrapped in swaddling clothes in the manger; in his second he will be "robed in light as with a cloak." In his first coming he "endured the cross, despising the shame"; in his second he will come in glory, attended by a host of angels. We do not rest, therefore, in his first coming, but we look also for his second. Just as we said of his first coming, "Blessed is he who comes in the name of the Lord," so we shall repeat the same at his second.”

“A fire that lies in wood hidden below the surface is often unobserved by the senses of those who see or even touch it but is manifest when it blazes up. So too, at his death (which he brought about at his will, who separated his soul from his body; who said to his own Father, "Into your hands I commit my spirit"; who, as he says, "had power to lay it down and had power to take it again"24) he—who, because he is the lord of glory, despised that which is shame among men—having concealed, as it were, the flame of his life in his bodily nature, by the dispensation of his death, kindled and inflamed it once more by the power of his own Godhead, fostering into life that which had been brought to death. Having infused with the infinity of his divine power that humble firstfruits of our nature, he made it also to be that which he himself was—making the servile form to be Lord, and the human born of Mary to be Christ, and him who was crucified through weakness to be life and power, and making all that is piously conceived to be in God the Word to be also in that which the Word assumed. Thus these attributes no longer seem to be in either nature by way of division, but the perishable nature, being, by its commixture with the divine, made anew in conformity with the nature that overwhelms it, participates in the power of the Godhead, as if one were to say that mixture makes a drop of vinegar mingled in the deep to be sea, by reason that the natural quality of this liquid does not continue in the infinity of that which overwhelms it. This is our doctrine.”

“In the next place as the sum and substance of his exhortation, which he puts both first and last, even Christ. "Looking" (he says) "unto Jesus the Author and Finisher of our Faith"; The very thing which Christ Himself also continually said to His disciples, "If they have called the Master of the house Beelzebub, how much more them of His household?" (Matt. x. 25.) And again, "The disciple is not above his Master, nor the servant above his Lord." (Matt. x. 24.) "Looking" (he says), that is, that we may learn to run. For as in all arts and games, we impress the art upon our mind by looking to our masters, receiving certain rules through our sight, so here also, if we wish to run, and to learn to run well, let us look to Christ, even to Jesus "the author and finisher of our faith." What is this? He has put the Faith within us. For He said to His disciples, "Ye have not chosen Me, but I have chosen you" (John xv. 16); and Paul too says, "But then shall I know, even as also I have been known." (1 Cor. xiii. 12.) He put the Beginning into us, He will also put on the End. "Who," he says, "for the joy that was set before Him, endured the Cross, despising the shame." That is, it was in His power not to suffer at all, if He so willed. For "He did no sin, neither was guile found in His mouth" (1 Pet. ii. 22); as He also says in the Gospels, "The Prince of the world cometh and hath nothing in Me." (John xiv. 30.) It lay then in His power, if so He willed, not to come to the Cross. For, "I have power," He says, "to lay down My life; and I have power to take it again." (John x. 18.) If then He who was under no necessity of being crucified, was crucified for our sake, how much more is it right that we should endure all things nobly! "Who for the joy that was set before Him" (he says) "endured the cross, despising the shame." But what is, "Despising the shame"? He chose, he means, that ignominious death. For suppose that He died. Why should He also die ignominiously? For no other reason, but to teach us to make no account of glory from men. Therefore though under no obligation He chose it, teaching us to be bold against it, and to set it at nought. Why did he say not "pain," but "shame"? Because it was not with pain that He bore these things. What then is the end? "He is set down at the right hand of the throne of God." Seest thou the prize which Paul also says in an epistle, "Wherefore God also hath highly exalted Him, and given Him a Name which is above every name, that at the Name of Jesus Christ every knee should bow." (Phil. ii. 9, 10.) He speaks in respect to the flesh. Well then, even if there were no prize, the example would suffice to persuade us to accept all such things. But now prizes also are set before us, and these no common ones, but great and unspeakable.”

“Our being born again by water and the Spirit is not a recompense for any merit but is freely given. And if faith has led us to the bath of regeneration, we ought not for that reason to think that we have first given something, so that our saving regeneration might be given us in return. For that one has made us believe in Christ who made for us the Christ in whom we believe. That one made in humans the beginning and the completion of their faith in Jesus who made the human Jesus "the author and finisher of the faith," for this is what he is called, as you know, in the Epistle to the Hebrews.”

“Above, the Apostle commended faith in many ways, by which the members are joined to Christ the head; here he sets forth a moral admonition, exhorting that they show by works the faith which they hold in their heart, just as James also admonishes, chapter II of his canonical epistle. And first he teaches how they ought to conduct themselves with regard to evils; second, how they ought to conduct themselves with regard to goods, chapter XIII, at the words brotherly love. Now evil is twofold, namely of punishment and of fault. First, therefore, he teaches how they ought to conduct themselves with regard to enduring the evils of punishment; second, with regard to avoiding the evils of fault, at the words wherefore the slackened, etc. Now for enduring the evil of punishment, first he adduces the example of the ancients; second, the example of Christ, at the words looking unto the author; third, the authority of Scripture, at the words and you have forgotten. As to the first, therefore, he says: therefore we having so great a cloud of witnesses interposed. As if to say: thus it has been said, that the saints, proved by the testimony of faith, did not yet have the promises, and yet for all that they did not fail in waiting; therefore we, who have so great a cloud of witnesses interposed, etc. The saints are called witnesses of God, because God was glorified through them in word and deed. Matthew V, v. 16: so let your light shine before men, that they may see your good works, and glorify your Father who is in heaven. Isaiah, ch. XLIII, 10: you are my witnesses, says the Lord. Now the saints are called clouds, first, because of the sublimity of their manner of life. Isaiah LX, 8: who are these, who fly as clouds? Second, because of the fruitfulness of their teaching. Job XXVI, 8: he binds up the waters in his clouds, so that they do not burst forth downward together. And XXXVI, 28: he pours out showers like floods, which flow from the clouds. Third, because of the usefulness of spiritual consolation. For just as clouds afford refreshment, so do the examples of the saints. Isaiah XVIII, v. 4: and like a cloud of dew in the day of harvest. This cloud of witnesses, therefore, we have imposed upon us, because from the life of the saints a certain necessity of imitation is in some way brought upon us. James V, 10: take an example, brothers, of the suffering of evil and of longsuffering, of labor, and of patience, the prophets. Augustine: just as the Holy Spirit speaks in Scripture, so too in the deeds of the saints, which are for us a form and precept of life. This, then, is the example of the saints, which he adduces. But because, in conforming oneself to some pattern, a man is sometimes hindered by an impediment supervening, therefore he removes that which is most able to hinder. Now that is the weight of sin. Tribulation, moreover, is as it were a certain contest. 1 Corinthians IX, 25: everyone who strives in the contest abstains from all things. But just as in a race and in a contest one must lay aside everything that weighs one down, so also in the contest of tribulation. 2 Timothy IV, 7: I have fought the good fight, I have finished the course. He, therefore, who wishes to run well to God in tribulation must lay aside the impediments. These impediments the Apostle himself called weight and the sin that surrounds. By weight can be understood sin already committed; which is called a weight, because it presses down the soul to the lowest things, and inclines it toward another. Psalm XXXVII, 5: as a heavy burden, they are made heavy upon me. Gregory: sin which is not washed away by penance soon by its own weight draws one on to another. By the sin that surrounds can be understood the occasion of sinning, which indeed is in everything that surrounds, namely in the world, the flesh, one's neighbor, the devil. Laying aside, therefore, every weight, that is, sin already committed, which is called a weight, and the sin that surrounds us, namely the occasion of sinning. 1 Peter II, 1: laying aside all malice and all guile. Or weight can be understood as the weariness of tribulation. For thus tribulation is frequently called a burden by the prophets, as the burden of Damascus, that is, tribulation; as if to say: let it not be burdensome for you to suffer for Christ. The sin that surrounds is said to be the temptation sent upon us from the circuit of the enemy. 1 Peter V, 8: your adversary the devil, etc. Or weight is earthly affection; and by the sin that surrounds is meant carnal affection, which indeed is caused in us by the surrounding flesh; as if to say: lay aside affection both for temporal things and for carnal things, if you wish to run freely. Whence he adds an admonition, saying: let us run by patience to the contest set before us — not only inflicted, which nevertheless we should endure patiently. But let us ourselves run voluntarily. Psalm CXVIII, 32: I have run the way of your commandments. Now this contest is set before you with justice. Ecclesiasticus IV, 33: strive even unto death for justice. Then, when he says looking, etc., he sets forth the example of Christ. And concerning this he does two things. For first he shows why the passion of Christ ought to be held as an example, and what is to be considered in it; second, he shows the fruit of this consideration, at the words think over him. For just as it is said, Ephesians II, 8: by grace you are saved through faith; and Christ is the author of faith; if therefore you wish to be saved, you must gaze upon that pattern. Whence he says looking unto Jesus who suffered. This was signified by the bronze serpent lifted up as a sign, looking upon which they were healed. Numbers XXI, 9, and John III, 14: as Moses lifted up the serpent in the desert, so must the Son of Man be lifted up, that everyone who believes in him may not perish, but may have eternal life. If therefore you wish to be saved, look upon the face of your Christ. For he himself is the author of faith in two ways. First, by teaching it in word. Above, I, 2: he has spoken to us in the Son. John I, 18: the only-begotten, who is in the bosom of the Father, he himself has declared. Second, by imprinting it in the heart. Philippians I, v. 29: to you it has been given, for Christ, not only that you should believe in him, etc. Likewise he himself is the consummation of faith in two ways. In one way, by confirming it with miracles. John, ch. X, 38: if you do not wish to believe me, believe the works. Likewise, by rewarding faith. For since faith is an imperfect knowledge, its reward consists in the perfection of that very knowledge. John XIV, 21: I will love him, and will manifest myself to him. Now this was signified in Zechariah IV, 9, where it is said: the hands of Zerubbabel have founded this house, namely the Church, whose foundation is faith, and his hands shall finish it. For the hands of Christ, who descends from the line of Zerubbabel, found the Church in faith, and bring faith to consummation in glory. For now we see through a glass and in a dark manner; but then face to face, 1 Corinthians XIII, 12. Augustine, On the Trinity I, ch. X: contemplation is the reward of faith, for which reward hearts are cleansed through faith, as it is written: cleansing their hearts by faith. For in the passion of Christ three things are to be considered. First, what he despised; second, what he endured; third, what he merited. As to the first, he says who, having joy set before him; and this joy was that earthly joy whereby he was sought by the crowd which he had fed, that they might make him king — which he himself despised by fleeing into the mountain, John VI, 15. Whence Ecclesiastes II, 2: laughter I accounted error, and to joy I said: why are you deceived in vain? Or, having joy set before him — the joy of eternal life as a reward. He endured the cross — this is the second, namely what he endured, namely the cross. Philippians II, 8: he humbled himself, becoming obedient unto death, even the death of the cross. In which is shown both the bitterness of the torment, because there he was fixed by his hands and feet, and the vileness and ignominy of the death, because this was an ignominious kind of death. Wisdom II, 20: let us condemn him to a most shameful death. But as to the third, namely what he merited, namely a session at the right hand of the Father. Whence he says and sits at the right hand of the throne of God. For the exaltation of Christ's humanity was the reward of his passion. Hebrews I, 3: he sits at the right hand of majesty on high. Then, when he says think over him, he shows what the fruit of this consideration is. And first he admonishes to a diligent consideration of the example; second, he shows the usefulness, at the words that you be not wearied; third, he adds the reason, at the words for not yet unto. He says, therefore: thus it has been said, looking, etc., not only this, but also think over him, that is, think again. Proverbs, ch. III, 6: in all your ways think on him. And the reason for this is, that in whatever tribulation, its remedy is found in the cross. For there is obedience toward God. Philippians II, 8: he humbled himself, becoming obedient. Likewise, an affection of piety toward parents; whence there he showed care for his mother. Likewise, charity toward one's neighbor; whence there he prayed for transgressors. Luke XXIII, 34: Father, forgive them, for they know not what they do. Ephesians V, 2: walk in love, as Christ also loved us, and delivered himself for us. Likewise there was there patience in adversities. Psalm: I was mute, and was humbled, and kept silence from good things, and my sorrow was renewed. Isaiah LIII, 7: he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and shall not open his mouth. Likewise, in all things final perseverance; whence he persevered even unto death. Luke XXIII, v. 46: Father, into your hands I commend my spirit. Whence in the cross is found the example of every virtue. Augustine: the cross was not only the gibbet of one suffering, but also the chair of one teaching. Think over, therefore, him who endured. But what is to be thought upon? Three things, namely the kind of the passion; whence he endured contradiction, that is, affliction in words. Whence they said: ah, you who destroy the temple of God. Psalm XVII, v. 44: you will deliver me from the contradictions of the people. Romans X, 21: I have spread out my hands to a people not believing, but contradicting me. Luke II, 34: and for a sign which shall be contradicted. And such contradiction, that is, so grave and ignominious. Lamentations I, 12: o all you who pass by the way, attend and see if there be any sorrow like my sorrow. Second, by whom he suffered — namely by sinners, for whom he was suffering. 1 Peter III, v. 18: Christ died once for our sins, the just for the unjust. Third, the person of the one suffering. For before the passion, from the origin of the world, he suffered in his members, but then in his own person. Whence he says against himself. Isaiah XLVI, 4: I have made, and I will bear. Psalm LXVIII, 5: then I paid that which I took not away. 1 Peter II, 24: he himself bore our sins in his body upon the tree. He shows the usefulness when he says that you be not wearied. For consideration of the passion of Christ causes us not to fail. Gregory: if the passion of Christ is recalled to memory, nothing is so hard that it cannot be borne with equanimity. Whence you should not fail, as it were wearied in mind, from the truth of the faith. Isaiah XL, 31: they shall run and not labor, they shall walk and not faint. 2 Thessalonians III, 13: do not fail in well-doing. And he sets forth the reason for this, saying: for you have not yet resisted unto blood. As if to say: you ought not to fail in your tribulations on your own account, because you have not yet endured as much as Christ. For he poured out his own blood for us. Matthew, ch. XXVI, 28: this is the blood of the new testament, which shall be shed for many. But you have endured the plunder of your goods. Now it is a greater thing, in the kind of act, to give one's life than one's bodily substance, although sometimes, from the root of the act, namely from charity, it can be less, as has been said above. Whence he says: for you have not yet resisted, striving against sin, unto blood, namely to be shed for Christ.”

“Looking unto Jesus, the author and finisher of our faith,.... Not with bodily eyes, for at present he is not to be looked upon in this manner, but with the eye of the understanding, or with the eye of faith; for faith is a seeing of the Son; it is a spiritual sight of Christ, which is at first but glimmering, afterwards it increases, and is of a soul humbling nature; it is marvellous and surprising; it transforms into the image of Christ, and fills with joy unspeakable, and full of glory: a believer should be always looking to Christ, and off of every object, as the word here used signifies. Christ is to be looked unto as "Jesus", a Saviour, who being appointed and sent by God to be a Saviour, came, and is become the author of eternal salvation; and to him only should we look for it: he is able and willing to save; he is a suitable, complete, and only Saviour; and whoever look to him by faith shall be saved; and he is to be considered, and looked unto, as "the author and finisher of faith": he is the author or efficient cause of it; all men are by nature without it; it is not in the power of man to believe of himself; it is a work of omnipotence; it is an instance of the exceeding greatness of the power of God; and it is the operation of Christ, by his Spirit; and the increase of it is from him, Luk 17:5 and he is the finisher of it; he gives himself, and the blessings of his grace, to his people, to maintain and strengthen it; he prays for it, that it fail not; he carries on the work of faith, and will perform it with power; and brings to, and gives that which is the end of it, eternal life, or the salvation of the soul. Who for the joy that was set before him; the word rendered "for"; sometimes signifies, in the room, or stead of, as in Mat 2:22 and is so rendered here in the Syriac and Arabic versions; and then the sense is, that Christ instead of being in the bosom of the Father, came into this world; instead of being in the form of God, he appeared in the form of a servant; instead of the glory which he had with his Father from eternity, he suffered shame and disgrace; instead of living a joyful and comfortable life on earth, he suffered a shameful and an accursed death; and instead of the temporal joy and glory the Jews proposed to him, he endured the shame and pain of the cross: sometimes it signifies the end for which a thing is, as in Eph 5:31 and may intend that, for the sake of which Christ underwent so much disgrace, and such sufferings; namely, for the sake of having a spiritual seed, a numerous offspring with him in heaven, who are his joy, and crown of rejoicing; for the sake of the salvation of all the elect, on which his heart was set; and for the glorifying of the divine perfections, which was no small delight and pleasure to him. And to this agrees the Chaldee paraphrase of Psa 21:1. "O Lord, in thy power shall the King Messiah "rejoice", and in thy redemption how greatly will he exult!'' And also because of his own glory as Mediator, which was to follow his sufferings, and which includes his resurrection from the dead, his exaltation at the right hand of God, and the whole honour and glory Christ has in his human nature; see Psa 16:8 and with a view to all this, he endured the cross; which is to be taken not properly for that frame of wood, on which he was crucified; but, improperly, for all his sufferings, from his cradle to his cross; and particularly the tortures of the cross, being extended on it, and nailed unto it; and especially the death of the cross, which kind of death he endured to verify the predictions of it, Psa 22:16 and to show that he was made a curse for his people; and this being a Roman punishment, shows that the sceptre was taken from Judah, and therefore the Messiah must be come; and that Christ suffered for the Gentiles, as well as Jews: and this death he endured with great courage and intrepidity, with much patience and constancy, and in obedience to the will of his Father: despising the shame; of the cross; for it was an ignominious death, as well as a painful one; and as he endured the pain of it with patience, he treated the shame of it with contempt; throughout the whole of his life, he despised the shame and reproach that was cast upon him; and so he did at the time of his apprehension, and when upon his trial, and at his death, under all the ignominious circumstances that attended it; which should teach us not to be ashamed of the reproach of Christ, but count it an honour to be worthy to suffer shame for his name. And is set down at the right hand of the throne of God; Which is in heaven; and is expressive of the majesty and glory of God; and of the honour done to Christ in human nature, which is not granted to any of the angels: here Christ sits as God's fellow, as equal to him, as God, and as having done his work as man, and Mediator; and this may assure us, that when we have run out our race, we shall sit down too, with Christ upon his throne, and be at rest.”

“Looking unto Jesus - Αφορωντες· Looking off and on, or from and to; looking off or from the world and all secular concerns to Jesus and all the spiritual and heavenly things connected with him. This is still an allusion to the Grecian games: those who ran were to keep their eyes fixed on the mark of the prize; they must keep the goal in view. The exhortation implies, 1. That they should place all their hope and confidence in Christ, as their sole helper in this race of faith. 2. That they should consider him their leader in this contest and imitate his example. The author and finisher of - faith - Αρχηγος, translated here author, signifies, in general, captain or leader, or the first inventor of a thing; see Heb 2:10. But the reference seems to be here to the βραβευς, or judge in the games, whose business it was to admit the contenders, and to give the prize to the conqueror. Jesus is here represented as this officer; every Christian is a contender in this race of life, and for eternal life. The heavenly course is begun under Jesus; and under him it is completed. He is the finisher, by awarding the prize to them that are faithful unto death. Thus he is the author or the judge under whom, and by whose permission and direction, according to the rules of the heavenly race, they are permitted to enter the lists, and commence the race, and he is the finisher, τελειωτης, the perfecter, by awarding and giving the prize which consummates the combatants at the end of the race. Who, for the joy that was set before him - The joy of fulfilling the will of the Father, Psa 40:6-8, etc., in tasting death for every man; and having endured the cross and despised the shame of this ignominious death, He is set down at the right hand of God, ever appearing in the presence of God for us, and continuing his exhibition of himself as our Sacrifice, and his intercession as our Mediator. See the notes on Heb 10:5, etc. There are different other explanations given of this clause, but I think that here offered is the most natural. It never can, in any sense, be said of Jesus that he endured the cross, etc., in the prospect of gaining an everlasting glory; when he had the fullness of that glory with the Father before the world began; Joh 17:5.”

“Looking unto--literally, "Looking from afar" (see on Heb 11:26); fixing the eyes upon Jesus seated on the throne of God. author--"Prince-leader." The same Greek is translated, "Captain (of salvation)," Heb 2:10; "Prince (of life)," Act 3:15. Going before us as the Originator of our faith, and the Leader whose matchless example we are to follow always. In this He is distinguished from all those examples of faith in Heb. 11:2-40. (Compare Co1 11:1). On His "faith" compare Heb 2:13; Heb 3:12. Believers have ever looked to Him (Heb 11:26; Heb 13:8). finisher--Greek, "Perfecter," referring to Heb 11:40. of our faith--rather as Greek, "of the faith," including both His faith (as exhibited in what follows) and our faith. He fulfilled the ideal of faith Himself, and so, both as a vicarious offering and an example, He is the object of our faith. for the joy . . . set before him--namely, of presently after sitting down at the right hand of the throne of God; including besides His own personal joy, the joy of sitting there as a Prince and Saviour, to give repentance and remission of sins. The coming joy disarmed of its sting the present pain. cross . . . shame--the great stumbling-block to the Hebrews. "Despised," that is, disregarded.”