For think diligently upon him that endured such opposition from sinners against himself; that you be not wearied, fainting in your minds.

“"For consider," saith he, "Him that endured such contradiction of sinners against Himself, lest ye be wearied and faint in your minds." For if the sufferings of those near us arouse us, what earnestness will not those of our Master give us! What will they not work in us! And passing by all else, he expressed the whole by the word "Contradiction"; and by adding "such." For the blows upon the cheek, the laughter, the insults, the reproaches, the mockeries, all these he indicated by "contradiction." And not these only, but also the things which befell Him during His whole life, of teaching. For a great, a truly great consolation are both the sufferings of Christ, and those of the Apostles. For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, "If a man take not his cross, and follow after Me, he is not worthy of Me." (Matt. x. 38.) If thou art a disciple, He means, imitate the Master; for this is to be a disciple. But if while He went by the path of affliction, thou goest by that of ease, thou no longer treadest the same path, which He trod, but another. How then dost thou follow, when thou followest not? How shall thou be a disciple, not going after the Master? This Paul also says, "We are weak, but ye are strong; we are despised, but ye are honored." (1 Cor. iv. 10.) How is it reasonable, he means, that we should be striving after opposite things, and yet that you should be disciples and we teachers?”

“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.”

“For consider him,.... In the greatness of his person, as God, the Son of God, the heir of all things; and in his offices of prophet, priest, and King, as the Saviour of lost sinners, the Leader and Commander of the people, as the apostle and high priest of our profession: consider him in his human nature, his conversation on earth, and what he did and suffered for men; how that in his nature he was pure and holy, in his conversation harmless and innocent, in his deportment meek and lowly; who went about doing good to the souls of men, and at last suffered and died, and is now glorified: consider the analogy between him and us, and how great is the disproportion; and therefore if he was ill treated, no wonder we should consider him under all his reproaches and sufferings: that endured such contradiction of sinners against himself; against his person, they denying his deity, and speaking against his sonship, and against his offices; mocking him as a King, deriding him as a prophet, and treating him with the utmost contempt as a priest and Saviour; and against his actions, his works of mercy to the bodies of men, when done on the sabbath day; his conversing with sinners for the good of their souls, as if he was an encourager of them in sin, and a partner with them; his miracles, as if they were done by the help of the devil; and against the whole series of his life, as if it was criminal. Now we should analogize this contradiction, and see what proportion there is between this, and what is endured by us: we should consider the aggravations of it, that it was "against himself"; sometimes it was against his disciples, and him through them, as it is now against his members, and him in them; but here it was immediately and directly against himself: and this he endured "from sinners"; some more secret, as the Scribes, Sadducees, and Pharisees; some more open, as the common people; some of them the vilest of sinners, the most abandoned of creatures, as the Roman soldiers, and Herod's men of war: and this should be considered, that we cannot be contradicted by viler or meaner persons; and it is worthy of notice, with what courage and bravery of mind, with what patience and invincible constancy he endured it: this should be recollected for imitation and encouragement, lest ye be wearied, and faint in your minds; contradiction is apt to make persons weary and faint, as Rebekah was, because of the daughters of Heth, and as Jeremiah was, because of the derision of the Jews, Gen 27:46 but a consideration of Jesus, and of what he has endured, tends to relieve the saints in such a condition; See Mat 10:25.”

“For consider him - Αναλογισασθε - ἱνα μη καμητε, ταις ψυχαις - εκλυμενοι· Attentively observe and analyze every part of his conduct, enter into his spirit, examine his motives and object, and remember that, as he acted, ye are called to act; he will furnish you with the same Spirit, and will support you with the same strength. He bore a continual opposition of sinners against himself; but he conquered by meekness, patience, and perseverance: he has left you an example that ye should follow his steps. If ye trust in him, ye shall receive strength; therefore, howsoever great your opposition may be, ye shall not be weary: if ye confide in and attentively look to him, ye shall have continual courage to go on, and never faint in your minds. Here is a continued allusion to the contenders in the Grecian games, who, when exhausted in bodily strength and courage, yielded the palm to their opponents, and were said καμνειν, to be weary or exhausted; εκλυεσθαι, to be dissolved, disheartened, or to have lost all bravery and courage.”

“For--justifying his exhortation, "Looking unto Jesus." consider--by way of comparison with yourselves, so the Greek. contradiction--unbelief, and every kind of opposition (Act 28:19). sinners--Sin assails us. Not sin, but sinners, contradicted Christ [BENGEL]. be wearied and faint--Greek, "lest ye weary fainting." Compare Isa 49:4-5, as a specimen of Jesus not being wearied out by the contradiction and strange unbelief of those among whom He labored, preaching as never man did, and exhibiting miracles wrought by His inherent power, as none else could do.”