hebrews as an instructional appendix to romans 255
1 cor 15:6.50 In addition, the word occurs eleven times in the writings of
origen; seven times in the writings of basil of caesarea; thirteen times in
John chrysostom; seven times in John of damascus; eleven times in pho-
tius; seven times in theodoret; and thirteen times in cyril of alexandria.
In most excerpts, romans and Hebrews are treated separately. no late
antique interpreter (to my knowledge) links romans and Hebrews explic-
itly on account of mutual use of ἐφάπαξ. However, in a few cases, writers
cite passages in Hebrews containing ἐφάπαξ to explain rom 6:10, suggest-
ing their awareness of at least a thematic (if not lexical) tie. For example,
in exegeting rom 8:3–9 (linked to 6:10 as an integral part of 5:1–8:39 the
point of which is to claim that grace/spirit/christ justifies, thereby solving
the problems of sin [6:1–7:6] and law [7:7–25]), origen understands Heb
7:27—part of a passage (esp. v. 28; cf. 7:16)51 likely based on romans—as a
separate appeal to one of romans’ motifs. Here we observe what margaret
mitchell refers to as ironic “‘double attestation’ of apostolic intent.”52
origen writes:
He [paul] says, “and for the sake of sin he condemned sin in the flesh.” all
the scriptures testify to the fact that christ became a sacrifice for the sake
of sin and was offered for the cleansing of sins, especially paul when writing
to the Hebrews (et praecipue Paulus ad hebraeos scribens cum dicit), where
he says, “For he did this once and for all (semel), by offering himself as a
sacrifice.”53 and again, “He who did not spare his own son but gave him up
for us all.”54 by means of this sacrifice of his own flesh, therefore, which is
said to be for sin, he condemned sin in the flesh, just as the same apostle
also says elsewhere, “He appeared in the last days for the destruction of
sin”;55 and again the prophet [Isaiah] says, “He himself bore our sins and
carried our iniquities.”56 therefore, it was for the sake of sin, that is, through
the sacrifice of his flesh, which he offered for sin, “he condemned sin in his
own flesh, so that the justification of the law might be fulfilled in us who
walk not according to the flesh but according the spirit.”57
50 the passage essentially cites 1 cor 15:5–7:... μάρτυρι χρώμενος τῷ Παύλῳ, μετὰ τὴν ἐκ
νεκρῶν ἔγερσιν ὦφθαι αὐτὸν φήσαντι πρῶτον μὲν Κηφᾷ, ἔπειτα τοῖς δώδεκα, καὶ μετὰ τούτους
ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ... eusebius uses the adverb a total of five times in his
oeuvre: Eccl. theol. and Eccl. hist.
51 attridge, Hebrews, 202 n.56.
52 “corrective composition, corrective exegesis,” 59.
53 Heb 7:27.
54 rom 8:32.
55 Heb 9:26.
56 Isa 53:4.
57 rom 8:3–4. origen, Comm. Rom. 6.12; et: origen, Commentary on the Epistle to the
Romans, Books 6–10 (trans. thomas p. scheck; Fc; washington, d.c.: catholic university