Bede : On the day of atonement the high priest was commanded to expiate the sanctuary and the tabernacle of testimony, together with the altar, the priests as well, and the entire people. John showed clearly who that high priest was and what the expiation was when, as Jesus was coming to his baptism, he spoke, saying, "Behold, the Lamb of God, who takes away the sin of the world." This expiation had been established to be celebrated once during the year because, as the apostle says, "Christ, having been offered once to bear the sins of many, will appear a second time, not to deal with sin but to save those who are eagerly waiting for him." As for the fact that after the high priest went into the sanctuary to make intercession, no other person was permitted to be in the tabernacle until after he came out—this indicates the weakness of the holy church, which was not yet fit to suffer for its faith in him. This was made evident in the case of the apostles themselves, who, when his passion had begun, "all forsook him and fled." When the expiation was completed, the high priest came forth so that an opportunity might be given to others to go into the tabernacle. When the sacrifice of his passion was over, Christ appeared to his disciples; by giving them the grace of the Holy Spirit he strengthened their heart further for offering to God sacrificial offerings, not only of devoted works and prayer but also of his own blood. I have explained these details about the observance of this festivity under the law so fully in order that you, dear ones, may acknowledge how appropriately the proclamations of new grace took their starting point from it, in which, in so many ways, the working out of this grace and the redemption of the whole world is expressed. — Homilies on the Gospels 2.19 Cosmas Indicopleustes : It is appointed by God unto all men once to die, as saith the Apostle, speaking of them in general; for neither do all die, nor did Lazarus and others whom the Lord raised die only once, but he refers to all men that are in this state of existence, and are mortal as God created them. — The Christian Topography, Book 5 Ephrem the Syrian : "But now once by coming at the end of times" he has suffered, so that through his sacrifice he might destroy sin, which killed the people and all nations together.In fact "as it is appointed for men to die once" because of their first sin, and "after" death their "judgment" comes, "so Christ too," by coming, was revealed once and "offered" himself for the sins of everybody. Then "he will appear a second time," not in order to die for the sins, for which he has already died once, but in order to appear in a new world, where there will be no sins on the part of those who in hope expect salvation through him. — COMMENTARY ON THE EPISTLE TO THE HEBREWS Hippolytus of Rome : His first advent had John the Baptist as its forerun-her; and His second, in which He is to come in glory, will exhibit Enoch, and Elias, and John the Divine. — Dubious Hippolytus Fragments John Chrysostom : "And as it is appointed unto men once to die, but after this, the Judgment." He next says also why He died once only: because He became a ransom by one death. "It had been appointed" (he says) "unto men once to die." This then is the meaning of "He died once," for all. (What then? Do we no longer die that death? We do indeed die, but we do not continue in it: which is not to die at all. For the tyranny of death, and death indeed, is when he who dies is never more allowed to return to life. But when after dying is living, and that a better life, this is not death, but sleep.) Since then death was to have possession of all, therefore He died that He might deliver us. — Homily on Hebrews 17 Oecumenius : "And just as it is appointed for men."Now he also speaks of the cause, through which Christ died once for all; for, he says, he became the ransom for one death. For it is appointed to men once to die. Therefore, this once, Christ died for us. What then? Do we not die now? Yes, but we are not held by death, as before, which in its power is not even to die. — The Pseudo-Oecumenian Catena on Hebrews Theodore of Mopsuestia : Christ having now been seen when he gained mastery over sin, took on death that had power because of sin. When sin had been atoned for, as was reasonable, he also will appear apart from suffering. For "without sin" means that when sin no longer has power, so also he himself will be seen apart from all human suffering. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 9.28 Theodoret of Cyrus : It should be noted, of course, that he bore the sins of many, not of all: not all came to faith, so he removed the sins of the believers only. — INTERPRETATION OF Hebrews 9