Basil of Caesarea : Although we are not his brothers but have become his enemies by our transgressions, he who is not mere man, but God, after the freedom that he bestowed on us, also calls us his brothers. "I will tell of your name," he says, "to my brethren." Now, he who has redeemed us, if you examine his nature, is neither brother nor man; but if you examine his condescension to us through grace, he calls us brothers and descends to our human nature. He does not need a ransom, for he himself is the propitiation. — HOMILIES ON THE Psalms 19.4 (Psalms 48) John Chrysostom : Does then this alone show the difference, or does the sacrifice itself also? How? "He needeth not daily, as the High Priest, to offer up sacrifices for his sins, for this He did once for all, when He offered up Himself." "This," what? Here what follows sounds a prelude concerning the exceeding greatness of the spiritual sacrifice and the interval between them. He has mentioned the point of the priest; he has mentioned that of the faith; he has mentioned that of the Covenant; not entirely indeed, still he has mentioned it. In this place what follows is a prelude concerning the sacrifice itself. 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 thou suppose that He is standing on high, and is a minister, he shows that the matter is part of a dispensation. 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. This then he hints at here, and also the greatness of the sacrifice, if being but one, and having been offered up once only, it affected that which all the rest were unable to do. But he does not yet treat of these points. "For this He did," he says. "This"; what? "For it is of necessity that this Man have somewhat also to offer"; not for Himself; for how did He offer Himself? But for the people. What sayest thou? And is He able to do this? Yea (he says). "For the Law maketh men high priests, which have infirmity." And doth He not need to offer for Himself? No, he says. For, that you may not suppose that the words "this He did once for all," are said respecting Himself also, hear what he says: "For the law maketh men high priests, which have infirmity." On this account they both offer continually, and for themselves. He however who is mighty, He that hath no sin, why should He offer for Himself, or oftentimes for others? — Homily on Hebrews 13 Oecumenius : "He does not need, like the high priests, to offer sacrifices daily." Not only, he says, is the difference from the sinless one in relation to the Jewish priests, but also from the manner of the sacrifice, that He does not offer for Himself first, then for the people, and that He made the sacrifice once for the people only. "like the high priests." That is, of the Jews. "he did this once for all." What is this? To offer himself as a sacrifice for the people. For himself, he did not do so even once. For he had no need, being sinless, to offer for himself. Therefore, when you hear him called a high priest, think of him as always being a priest. For having done this once, he sat down at the right hand of the Father. For to minister is to stand. But to sit down indicates that having offered the sacrifice once, namely, his own body, he has sat down; ministering under the authority of spiritual powers. — The Pseudo-Oecumenian Catena on Hebrews