John Chrysostom : Having boldly reflected on the faults of the Hebrews, and sufficiently alarmed them, he consoles them, first, by praises, and secondly (which also is the stronger ground), by the thought that they would certainly attain the object of their hope. Moreover he draws his consolation, not from things future, but again from the past, which indeed would the rather persuade them. For as in the case of punishment, he alarms them rather by those things future, so also in the case of the prizes set before them, he encourages them by these things past, showing herein God's way of dealing. And that is, not to bring in what has been promised immediately, but after a long time. And this He does, both to present the greatest proof of His power, and also to lead us to Faith, that they who are living in tribulation without having received the promises, or the rewards, may not faint under their troubles. And omitting all the rest, though he had many whom he might have mentioned, he brought forward Abraham both on account of the dignity of his person, and because this had occurred in a special way in his case. And yet at the end of the Epistle he says, that "all these, having seen the promises afar off, and having embraced them, received them not, that they without us should not be made perfect." "For when God made promise to Abraham" (he says) "because He could swear by no greater, He sware by Himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And so after he had patiently endured, he obtained the promise." How then does he say at the end of the Epistle that "he received not the promises," and here, that "after he had patiently endured he obtained the promise"? How did he not receive? How did he obtain? He is not speaking of the same things in this place and in the other, but makes the consolation twofold. God made promises to Abraham, and after a long space of time He gave the things spoken of in this place, but those others not yet. "And so after he had patiently endured, he obtained the promise." Seest thou that the promise alone did not effect the whole, but the patient waiting as well? Here he alarms them, showing that oftentimes a promise is thwarted through faintheartedness. And this he had indeed shown through the instance of the Jewish people: for since they were faint-hearted, therefore they obtained not the promise. But now he shows the contrary by means of Abraham. Afterwards near the end of the Epistle he proves something more also: that even though they had patiently endured, they did not obtain; and yet not even so are they grieved. — Homily on Hebrews 11 Oecumenius : Of those who through faith inherited the promises, many have died, but they were kept safe for others; he only remembers Abraham, both because of the dignity of his person and because he especially was deemed worthy and attained the promises. And through this, he shows that one should not be faint-hearted, but should wait for God, having the habit not to hastily bring about the promised things, but through a long time. "He swore by Himself." When did God swear by himself? In those very words, in which he says, "By myself I have sworn." (Gen. 22:16) Perhaps also the word "Amen" could be considered a divine oath; for "Amen," truly "Amen," signifies nothing else but a confirmation of the truth; and what else could truth be but God? Therefore, when you see Christ saying, "Amen, amen, I say to you," understand that he swears by having no one greater than himself, and the "Amen" is an oath, just as the Father also swears. Yet some have thought that the Son swears to Abraham; for the Word swears, "Amen, I will bless you." For Scripture says that the angel spoke to Abraham. But nowhere do they say that the Father is an angel, but the Son is the angel of the great counsel. — The Pseudo-Oecumenian Catena on Hebrews Theodoret of Cyrus : As God has no one superior to him (he is saying), his oath was witness; he swore by himself, in fact. — INTERPRETATION OF Hebrews 6