Hebrews 2:1
5. And having spoken concerning the Son, both what related to the Economy, and what related to the Creation, and to His sovereignty, and having shown His co-equal dignity, and that as absolute Master He rules not men only but also the powers above, he next exhorts them, having made out his argument, that we ought to give heed to the things which have been heard. Hebrews 2:1 Wherefore we ought to give more earnest heed
(says he) to the things which we have heard.
Why more earnest
? Here he meant more earnest
than to the Law: but he suppressed the actual expression of it, and yet makes it plain in the course of reasoning, not in the way of counsel, nor of exhortation. For so it was better.
Hebrews 2:2-3
For if the word spoken by Angels
(says he) was steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape if we neglect so great salvation, which at the first began to be spoken to us by the Lord, and was confirmed unto us by them that heard Him?
Why ought we to give more earnest heed to the things which we have heard
? Were not those former things of God, as well as these? Either then he means more earnest
than [to] the Law, or very earnest
; not making comparison, God forbid. For since, on account of the long space of time, they had a great opinion of the Old Covenant, but these things had been despised as yet new, he proves (more than his argument required) that we ought rather to give heed to these. How? By saying in effect, Both these and those are of God, but not in a like manner. And this he shows us afterwards: but for the present he treats it somewhat superficially, but afterwards more clearly, saying For if that first covenant had been faultless
Hebrews 8:7, and many other such things: for that which decays and waxes old is ready to vanish away.
Hebrews 8:13 But as yet he ventures not to say any such thing in the beginning of his discourse, nor until he shall have first occupied and possessed his hearer by his fuller [arguments].
Why then ought we to give more earnest heed
? Lest at any time,
says he, we should let them slip
— that is, lest at any time we should perish, lest we should fall away. And here he shows the grievousness of this falling away, in that it is a difficult thing for that which has fallen away to return again, inasmuch as it has happened through wilful negligence. And he took this form of speech from the Proverbs. For, says he, my son [take heed] lest you fall away
Proverbs 3:21, Septuagint, showing both the easiness of the fall, and the grievousness of the ruin. That is, our disobedience is not without danger. And while by his mode of reasoning he shows that the chastisement is greater, yet again he leaves it in the form of a question, and not in the conclusion. For indeed this is to make one's discourse inoffensive, when one does not in every case of one's self infer the judgment, but leaves it in the power of the hearer himself to give sentence: and this would render them more open to conviction. And both the prophet Nathan does the same in the Old [Testament], and in Matthew Christ, saying, What will He do to the husbandmen
Matthew 21:40 of that vineyard? So compelling them to give sentence themselves: for this is the greatest victory.
Next, when he had said, For if the word which was spoken by Angels was steadfast
— he did not add, much more that by Christ: but letting this pass, he said what is less, How shall we escape, if we neglect so great salvation?
And see how he makes the comparison. For if the word which was spoken by Angels,
says he. There, by Angels,
here, by the Lord
— and there a word,
but here, salvation.
Then lest any man should say, Your sayings, O Paul, are they Christ's? He proves their trustworthiness both from his having heard these things of Him, and from their being now spoken by God; since not merely a voice is wafted, as in the case of Moses, but signs are done, and facts bear witness.
6. But what is this, For if the word spoken by Angels was steadfast
? For in the Epistle to the Galatians also he says to this effect, Being ordained by angels in the hand of a Mediator.
Galatians 3:19 And again, You received a law by the disposition of Angels, and have not kept it.
Acts 7:53 And everywhere he says it was given by angels. Some indeed say that Moses is signified; but without reason. For here he says Angels in the plural: and the Angels too which he here speaks of, are those in Heaven. What then is it? Either he means the Decalogue only (for there Moses spoke, and God answered him Exodus 19:19)—or that angels were present, God disposing them in order—or that he speaks thus in regard of all things said and done in the old Covenant, as if Angels had part in them. But how is it said in another place, The Law was given by Moses
John 1:17, and here by Angels
? For it is said, And God came down in thick darkness.
Exodus 19:16-20
For if the word spoken by angels was steadfast.
What is was steadfast
? True, as one may say; and faithful in its proper season; and all the things which had been spoken came to pass. Either this is his meaning, or that they prevailed, and the threatenings were coming to be accomplished. Or by the word
he means injunctions. For apart from the Law, Angels sent from God enjoined many things: for instance at Bochim, in the Judges, in [the history of] Samson. Judges 2:1; 13:3 For this is the cause why he said not the Law
but the word.
And he seems to me haply rather to mean this, viz., those things which are committed to the management of angels. What shall we say then? The angels who were entrusted with the charge of the nation were then present, and they themselves made the trumpets, and the other things, the fire, the thick darkness. Exodus 19:16
And every transgression and disobedience,
says he. Not this one and that one, but every
one. Nothing, he says, remained unavenged, but received a just recompense of reward,
instead of [saying] punishment. Why now spoke he thus? Such is the manner of Paul, not to make much account of his phrases, but indifferently to put down words of evil sound, even in matters of good meaning. As also in another place he says, Bringing into captivity every thought to the obedience of Christ.
2 Corinthians 10:5 And again he has put the recompense
for punishment, as here he calls punishment reward.
If it be a righteous thing,
he says, with God to recompense tribulation to them that trouble you, and to you who are troubled rest.
2 Thessalonians 1:6-7 That is, justice was not violated, but God went forth against them, and caused the penalty to come round on the sinners, though not all their sins are made manifest, but only where the express ordinances were transgressed.
How then shall we,
he says, escape if we neglect so great salvation?
Hereby he signified, that other salvation was no great thing. Well too did he add the So great.
For not from wars (he says) will He now rescue us, nor bestow on us the earth and the good things that are in the earth, but it will be the dissolution of death, the destruction of the devil, the kingdom of Heaven, everlasting life. For all these things he has briefly expressed, by saying, if we neglect so great salvation.
7. Then he subjoins what makes this worthy of belief. Which at the first began to be spoken by the Lord
: that is, had its beginning from the fountain itself. It was not a man who brought it over into the earth, nor any created power, but the Only-Begotten Himself.
And was confirmed unto us by them that heard [Him].
What is confirmed
? It was believed, or, it came to pass. For (he says) we have the earnest; that is, it has not been extinguished, it has not ceased, but it is strong and prevails. And the cause is, the Divine power works therein. It means they who heard from the Lord, themselves confirmed us. This is a great thing and trustworthy: which also Luke says in the beginning of his Gospel, As they delivered unto us, which from the beginning were eyewitnesses and ministers of the Word.
Luke 1:2
Hebrews 2:4
How then was it confirmed? What if those that heard were forgers? Says some one. This objection then he overthrows, and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for he subjoined Hebrews 2:4, God also bearing witness with them.
Both they indeed bear witness, and God bears witness too. How does He bear witness? Not by word or by voice, (though this also would have been worthy of belief): but how? By signs, and wonders, and various miracles.
(Well said he, various miracles,
declaring the abundance of the gifts: which was not so in the former dispensation, neither so great signs and so various.) That is, we did not believe them simply, but through signs and wonders: wherefore we believe not them, but God Himself.
And by gifts of the Holy Ghost, according to His own will.
What then, if wizards also do signs, and the Jews said that He cast out devils through Beelzebub
? Luke 11:15 But they do not such kind of signs: therefore said he various miracles
: for those others were not miracles, [or powers, ] but weakness and fancy, and things altogether vain. Wherefore he said, by gifts of the Holy Ghost according to His own will.
8. Here he seems to me to intimate something further. For it is not likely there were many there who had gifts, but that these had failed, upon their becoming more slothful. In order then that even in this he might comfort them, and not leave them to fall away, he referred all to the will of God. He knows (he says) what is expedient, and for whom, and apportions His grace accordingly. Which also he [Paul] does in the Epistle to the Corinthians, saying, God has set every one of us, as it pleased Him.
1 Corinthians 12:18 And again, The manifestation of the Spirit is given to every man to profit withal.
1 Corinthians 12:7
According to His will.
He shows that the gift is according to the will of the Father. But oftentimes on account of their unclean and slothful life many have not received a gift, and sometimes also those whose life is good and pure have not received one. Why, I pray you? Lest they might be made haughty, that they might not be puffed up, that they might not grow more negligent, that they might not be more excited. For if even without a gift, the mere consciousness of a pure life be sufficient to lift a man up, much more when the grace is added also. Wherefore to the humble, to the simple, it was rather given, and especially to the simple: for it is said, in singleness and gladness of heart.
Acts 2:46 Yea, and hereby also he rather urged them on, and if they were growing negligent gave them a spur. For the humble, and he who imagines no great things concerning himself, becomes more earnest when he has received a gift, in that he has obtained what is beyond his deserts, and thinks that he is not worthy thereof. But he who thinks he has done well, reckoning it to be his due, is puffed up. Wherefore God dispenses this profitably: which one may see taking place also in the Church: for one has the word of teaching, another has not power to open his mouth. Let not this man (he says) be grieved because of this. For the manifestation of the Spirit is given to every man to profit withal.
1 Corinthians 12:7 For if a man that is an householder knows to whom he should entrust anything, much more God, who understands the mind of men, who knows all things or ever they come into being.
One thing only is worthy of grief, Sin: there is nothing else.
Say not, Wherefore have I not riches? Or, If I had, I would give to the poor. You know not, if you had them, whether you would not the rather be covetous. For now indeed you say these things, but being put to the trial you would be different. Since also when we are satisfied, we think that we are able to fast; but when we have gone without a little space, other thoughts come into us. Again, when we are out of the way of strong drink, we think ourselves able to master our appetite, but no longer so, when we are caught by it.
Say not, Wherefore had I not the gift of teaching? Or, If I had it, I should have edified innumerable souls. You know not, if you had it, whether it would not be to your condemnation—whether envy, whether sloth, would not have disposed you to hide your talent. Now, indeed, you are now free from all these, and though thou give not the portion of meat
Luke 12:42, you are not called to account: but then, you would have been responsible for many.
9. And besides, neither now are you without the gift. Show in the little, what you would have been, if you had had the other. For if
(he says) you are not faithful in that which is little, how shall any one give you that which is great?
Luke 16:11 Give such proof as did the widow; she had two farthings, and she cast in all, whatsoever she possessed.
Do you seek riches? Prove that you think lightly of the few things, that I may trust you also concerning the many things. But if you dost not think lightly even of these, much less will you do so of the other.
Again, in speech, prove that you can use fitly exhortation and counsel. Have you not external eloquence? Have you not store of thoughts? But nevertheless you know these common things. You have a child, you have a neighbor, you have a friend, you have a brother, you have kinsmen. And though publicly before the Church, you are not able to draw out a long discourse, these you can exhort in private. Here, there is no need of rhetoric, nor of elaborate discourse: prove in these, that if you had skill of speech, you would not have neglected it. But if in the small matter you are not in earnest, how shall I trust you concerning the great?
For, that every man can do this, hear what Paul says, how he charged even lay people; Edify,
he says, one another, as also ye do.
1 Thessalonians 5:11 And, Comfort one another with these words.
1 Thessalonians 4:18 God knows how He should distribute to every man. Are you better than Moses? Hear how he shrinks from the hardship. Am I,
says he, able to bear them? For You said to me, Bear them up, as a nursing-father would bear up the sucking-child.
Numbers 11:12 What then did God? He took of his spirit and gave unto the others, showing that neither when he bare them was the gift his own, but of the Spirit. If you had had the gift, you would perchance have been lifted up, perchance would you have been turned out of the way. You know not yourself as God knows you. Let us not say, To what end is that? On what account is this? When God dispenses, let us not demand an account of Him: for this [is] of the uttermost impiety and folly. We are slaves, and slaves far apart from our Master, knowing not even the things which are before us.
10. Let us not then busy ourselves about the counsel of God, but whatsoever He has given, this let us guard, though it be small, though it be the lowest, and we shall be altogether approved. Or rather, none of the gifts of God is small: are you grieved because you have not the gift of teaching? Then tell me, which seems to you the greater, to have the gift of teaching, or the gift of driving away diseases? Doubtless the latter. But what? Tell me; does it not seem to you greater to give eyes to the blind than even to drive away diseases? But what? Tell me; does it not seem to you greater to raise the dead than to give eyes to the blind? What again, tell me; does it not seem to you greater to do this by shadows and napkins, than by a word? Tell me then, which would you? Raise the dead with shadows and napkins, or have the gift of teaching? Doubtless you will say the former, to raise the dead with shadows and napkins. If then I should show to you, that there is another gift far greater than this, and that thou dost not receive it when it is in your power to receive it, are not you justly deprived of those others? And this gift not one or two, but all may have. I know that you open wide your mouths and are amazed, at being to hear that it is in your power to have a greater gift than raising the dead, and giving eyes to the blind, doing the same things which were done in the time of the Apostles. And it seems to you past belief.
What then is this gift? charity. Nay, believe me; for the word is not mine, but Christ's speaking by Paul. For what says he? Covet earnestly the best gifts: and yet show I unto you a more excellent way.
1 Corinthians 12:31 What is this, yet more excellent
? What he means is this. The Corinthians were proud over their gifts, and those having tongues, the least gift, were puffed up against the rest. He says therefore, Do ye by all means desire gifts? I show unto you a way of gifts not merely excelling but far more excellent. Then he says, Though I speak with the tongues of Angels, and have not charity, I am nothing. And though I have faith so as to remove mountains, and have not charity, I am nothing.
1 Corinthians 13:1-2
Have you seen the gift? Covet earnestly this gift. This is greater than raising the dead. This is far better than all the rest. And that it is so, hear what Christ Himself says, discoursing with His disciples, By this shall all men know that you are My disciples.
John 13:35 And showing how, He mentioned not the miracles, but what? If you have love one with another.
And again He says to the Father, Hereby shall they know that You have sent Me, if they be one.
John 17:21 And He said to His disciples, A new commandment I give to you, that you love one another.
John 13:34 Such an one therefore is more venerable and glorious than those who raise the dead; with reason. For that indeed is wholly of God's grace, but this, of your own earnestness also. This is of one who is a Christian indeed: this shows the disciple of Christ, the crucified, the man that has nothing common with earth. Without this, not even martyrdom can profit.
And as a proof, see this plainly. The blessed Paul took two of the highest virtues, or rather three; namely, those which consist in miracles, in knowledge, in life. And without this the others, he said, are nothing. And I will say how these are nothing. Though I give my goods to feed the poor,
he says, and have not charity, I am nothing.
1 Corinthians 13:3 For it is possible not to be charitable even when one feeds the poor and exhausts one's means.
11. And indeed these things have been sufficiently declared by us, in the place concerning Charity: and there we refer the readers. Meanwhile, as I was saying, let us covet earnestly the Gift, let us love one another; and we shall need nothing else for the perfect acquisition of virtue, but all will be easy to us without toils and we shall do all perfectly with much diligence.
But see, even now, it is said, we love one another. For one man has two friends, and another three. But this is not to love for God's sake, but for the sake of being beloved. But to love for God's sake has not this as its principle of Love; but such an one will be disposed towards all men as towards brethren; loving those that are of the same faith as being true brothers; heretics and Heathen and Jews, brothers indeed by nature, but vile and unprofitable—pitying and wearing himself out and weeping for them. Herein we shall be like God if we love all men, even our enemies; not, if we work miracles. For we regard even God with admiration when He works wonders, yet much more, when He shows love towards man, when He is long-suffering. If then even in God this is worthy of much admiration, much more in men is it evident that this renders us admirable.
This then let us zealously seek after: and we shall be no way inferior to Paul and Peter and those who have raised innumerable dead, though we may not be able to drive away a fever. But without this [Love]; though we should work greater miracles even than the Apostles themselves, though we should expose ourselves to innumerable dangers for the faith: there will be to us no profit from any. And these things it is not I that say, but he, the very nourisher of Charity, knows these things. To him then let us be obedient; for thus we shall be able to attain to the good things promised, of which may we all be made partakers, by the grace of our Lord Jesus Christ, with whom to the Father with the Holy Ghost, be the glory, now and for ever and world without end. Amen.
Hebrews 2:5-7
For unto Angels He has not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man that You are mindful of him, or the son of man that Thou visitest him? You made him a little lower than the Angels.
1. I could have wished to know for certain whether any hear with fitting earnestness the things that are said, whether we are not casting the seeds by the wayside: for in that case I should have made my instructions with more cheerfulness. For we shall speak, though no one hear, for the fear which is laid on us by our Saviour. For, says He, testify to this people; even if they hear not, you shall yourself be guiltless. See Ezekiel 3:19 If however I had been persuaded of your earnestness, I should have spoken not for fear only, but should have done it with pleasure also. For now indeed, even if no man hear, even if my work, so long as I fulfill my own part, brings no danger, still the labor is not altogether pleasant. For what profit is it, when though I be not blamed, yet no one is benefited? But if any would give heed we shall receive advantage not so much from avoiding punishment ourselves as from your progress.
How then shall I know this? Having taken notice of some of you, who are not very attentive, I shall question them privately, when I meet them. And if I find that they retain any of the things that have been spoken (I say not all, for this would not be very easy for you), but even if [they retain] a few things out of many, it is plain I should have no further doubts about the rest. And indeed we ought, without giving notice beforehand, to have attacked you when off your guard. However it will suffice, if even in this way I should be able to attain my purpose. Nay rather, even as it is, I can attack you when you are off your guard. For that I shall question you, I have forewarned you; but when I shall question you I do not as yet make evident. For perhaps it may be today; perhaps tomorrow, perhaps after twenty or thirty days, perhaps after fewer, perhaps after more. Thus has God also made uncertain the day of our death. Nor has He allowed it be clear to us, whether it shall befall us today, or tomorrow, or after a whole year, or after many years; that through the uncertainty of the expectation we may through all time keep ourselves firm in virtue. And that we shall indeed depart, He has said—but when, He has not yet said. Thus too I have said that I shall question you, but I have not added when, wishing you always to be thoughtful.
And let no man say, I heard these things four or five weeks ago, or more, and I cannot retain them. For I wish the hearer so to retain them as to have his recollection perpetual and not apt to fade, nor yet that he should disown what is spoken. For I wish you to retain them, not, in order to tell them to me, but that you may have profit; and this is of most serious interest to me. Let no one then say this.
2. However, I must now begin with what follows in the epistle. What then is set before us to speak on today?
For not to angels,
he says, did He put in subjection the world to come, whereof we speak.
Is he then discoursing concerning some other world? No, but concerning this. Therefore he added whereof we speak,
that he might not allow the mind to wander away in search of some other. How then does he call it the world to come
? Exactly as he also says in another place, Who is the figure of him that was to come,
Romans 5:14, when he is speaking about Adam and Christ in the Epistle to the Romans; calling Christ according to the flesh Him that was to come
in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, but when he brings in the First-Begotten into the world
: that you might not suppose that he is speaking of another world, it is made certain from many considerations and from his saying to come.
For the world was to come, but the Son of God always was. This world then which was about to come, He put in subjection not to Angels but to Christ. For that this is spoken with reference to the Son (he says) is evident: for surely no one would assert the other alternative, that it had reference to Angels.
Then he brings forward another testimony also and says, but one in a certain place testified, saying.
Wherefore did he not mention the name of the prophet, but hid it? Yea, and in other testimonies also he does this: as when he says, but when He brings in again the First-Begotten into the world, He says, And let all the Angels of God worship Him. And again, I will be to Him a Father. And of the Angels He says, Who makes His angels spirits. And, You, Lord, in the beginning hast laid the foundations of the earth
c. i. 6, 5, 7, 10:— so also here he says, but one in a certain place testified, saying.
And this very thing (I conceive) is the act of one that conceals himself, and shows that they were well skilled in the Scriptures; his not setting down him who uttered the testimony, but introducing it as familiar and obvious.
Hebrews 2:8
What is man that You are mindful of him, or the son of man that Thou visitest him? You made him a little lower than the angels: You crowned him with glory and honor.
Hebrews 2:8 You have put all things in subjection under his feet.
Now although these things were spoken of human nature generally, they would nevertheless apply more properly to Christ according to the flesh. For this, You have put all things in subjection under his feet,
belongs to Him rather than to us. For the Son of God visited us when we were nothing: and after having assumed our [nature], and united it to Himself, He became higher than all.
For,
he says, in that He has put all things in subjection under Him, He left nothing not put under Him: but now we see not yet all things put under Him.
What he means is this:— since he had said, Until I make Your enemies Your footstool
Hebrews 1:13—and it was likely that they would still be grieved—then having inserted a few things after this parenthetically, he added this testimony in confirmation of the former. For that they might not say, How is it that He has put His enemies under His feet, when we have suffered so much? He sufficiently hinted at it in the former place indeed (for the word until
showed, not what should take place immediately, but in course of time) but here he follows it up. For do not suppose (he says) that because they have not yet been made subject, they are not to be made subject: for that they must be made subject, is evident; for, on this account was the prophecy spoken. For,
he says, in that He has put all things under Him, He left nothing not put under Him.
How then is it that all things have not been put under Him? Because they are hereafter to be put under Him.
If then all things must be made subject to Him, but have not yet been made subject, do not grieve, nor trouble yourself. If indeed when the end had come, and all things were made subject, thou were still suffering these things, with reason would you repine: But now we see not yet all things put under Him.
The King has not yet clearly conquered. Why then are you troubled when suffering affliction? The preaching [of the Gospel] has not yet prevailed over all; it is not yet time that they should be altogether made subject.
Hebrews 2:9
3. Then again there is another consolation if indeed He who is hereafter to have all put in subjection under Him, has Himself also died and submitted to sufferings innumerable. Hebrews 2:9 But,
he says, we see Him who was made a little lower than the angels, even Jesus, for the suffering of death
— then the good things again—crowned with glory and honor.
Do you see, how all things apply to Him? For the [expression], a little,
would rather suit Him, who was only three days in Hades, but not ourselves who are for a long time in corruption. Likewise also the [expression] with glory and honor
will suit Him much more than us.
Again, he reminds them of the Cross, thereby effecting two things; both showing His care [for them] and persuading them to bear all things nobly, looking to the Master. For (he would say) if He who is worshipped of Angels, for your sake endured to have a little less than the Angels, much more ought thou who art inferior to the Angels, to bear all things for His sake. Then he shows that the Cross is glory and honor,
as He Himself also always calls it, saying, That the Son of Man might be glorified
John 11:5; and, the Son of Man is glorified.
John 12:23 If then He calls the [sufferings] for His servants' sake glory,
much more should you the [sufferings] for the Lord.
Do you see the fruit of the Cross, how great it is? fear not the matter: for it seems to you indeed to be dismal, but it brings forth good things innumerable. From these considerations he shows the benefit of trial. Then he says, That He by the grace of God should taste death for every man.
That by the grace of God,
he says. And He indeed because of the grace of God towards us suffered these things. He who spared not His Own Son,
he says, but delivered Him up for us all.
Romans 8:32 Why? He did not owe us this, but has done it of grace. And again in the Epistle to the Romans he says, Much more the grace of God, and the gift by grace which is by one man Jesus Christ, has abounded unto many.
Romans 5:15
That by the grace of God He should taste death for every man,
not for the faithful only, but even for the whole world: for He indeed died for all; But what if all have not believed? He has fulfilled His own [part].
Moreover he said rightly taste death for every man,
he did not say die.
For as if He really was tasting it, when He had spent a little time therein, He immediately arose.
By saying then for the suffering of death,
he signified real death, and by saying superior to angels,
he declared the resurrection. For as a physician though not needing to taste the food prepared for the sick man, yet in his care for him tastes first himself, that he may persuade the sick man with confidence to venture on the food, so since all men were afraid of death, in persuading them to take courage against death, He tasted it also Himself though He needed not. For,
He says, the prince of this world comes and finds nothing in Me.
John 14:30 So both the words by grace
and should taste death for every man,
establish this.
Hebrews 2:10
4. For it became Him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings.
He speaks here of the Father. Do you see how again he applies the [expression] by whom
to Him? Which he would not have done, had it been [an expression] of inferiority, and only applicable to the Son. And what he says is this:— He has done what is worthy of His love towards mankind, in showing His First-born to be more glorious than all, and in setting Him forth as an example to the others, like some noble wrestler that surpasses the rest.
The Captain of their salvation,
that is, the Cause of their salvation. Do you see how great is the space between? Both He is a Son, and we are sons; but He saves, we are saved. Do you see how He both brings us together and then separates us; bringing,
he says, many sons unto glory
: here he brings us together—the Captain of their salvation,
again he separates.
To make perfect through sufferings.
Then sufferings are a perfecting, and a cause of salvation. Do you see that to suffer affliction is not the portion of those who are utterly forsaken; if indeed it was by this that God first honored His Son, by leading Him through sufferings? And truly His taking flesh to suffer what He did suffer, is a far greater thing than making the world, and bringing it out of things that are not. This indeed also is [a token] of His loving-kindness, but the other far more. And [the Apostle] himself also pointing out this very thing, says, That in the ages to come He might show forth the exceeding riches of His goodness, He both raised us up together, and made us sit together in the heavenly places in Christ Jesus.
Ephesians 2:7
For it became Him for whom are all things and by whom are all things in bringing many sons to glory, to make the Captain of their salvation perfect through sufferings.
For (he means) it became Him who takes tender care, and brought all things into being, to give up the Son for the salvation of the rest, the One for the many. However he did not express himself thus, but, to make perfect through sufferings,
showing the suffering for any one, not merely profits him,
but he himself also becomes more glorious and more perfect. And this too he says in reference to the faithful, comforting them by the way: for Christ was glorified then when He suffered. But when I say, He was glorified, do not suppose that there was an accession of glory to Him: for that which is of nature He always had, and received nothing in addition.
Hebrews 2:11-12
5. For,
he says, both He that sanctifies, and they who are sanctified, are all of one, for which cause He is not ashamed to call them brethren.
Behold again how he brings [them] together, honoring and comforting them, and making them brethren of Christ, in this respect that they are of one.
Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, For He who sanctifies,
[i.e.] Christ, and they who are sanctified,
ourselves. Do you see how great is the difference? He sanctifies, we are sanctified. And above he said, the Captain of their salvation. For there is one God, of whom are all things.
1 Corinthians 8:6
For which cause He is not ashamed to call them brethren.
Do you see how again he shows the superiority? For by saying, He is not ashamed,
he shows that the whole comes not of the nature of the thing, but of the loving affection of Him who was not ashamed
of anything, [yea] of His great humility. For though we be of one,
yet He sanctifies and we are sanctified: and great is the difference. Moreover He
is of the Father, as a true Son, that is, of His substance; we,
as created, that is, brought out of things that are not, so that the difference is great. Wherefore he says, He is not ashamed to call them brethren
Hebrews 2:12, saying, I will declare Your name unto My brethren.
Psalm 22:22 For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.
Hebrews 2:13
This indeed he brings forward naturally. But this I will put my trust in Him
2 Samuel 22:3, what does it mean? For what follows this is also [introduced] naturally. Behold, I and the children which God has given Me.
385 8:18 For as here He shows Himself a Father, so before, a Brother. I will declare Your name unto My brethren,
He says.
And again he indicates the superiority and the great interval [between us], by what follows Hebrews 2:14: Since then the children,
he says, are partakers of flesh and blood
you see where he says the likeness is? In reference to the flesh), in like manner He also Himself took part of the same.
Let all the Heretics be ashamed, let those hide their faces who say that He came in appearance and not in reality. For he did not say, He took part of these
only, and then say no more; although had he said thus, it would have been sufficient, but he asserted something more, adding in like manner,
not in appearance, he means, or by an image (since in that case in like manner
is not preserved) but in reality; showing the brotherhood.
Hebrews 2:14
6. Next he sets down also the cause of the economy. That through death,
he says, He might destroy him that had the power of death, that is, the devil.
Here he points out the wonder, that by what the devil prevailed, by that was he overcome, and the very thing which was his strong weapon against the world, [namely], Death, by this Christ smote him. In this he exhibits the greatness of the conqueror's power. Do you see how great good death has wrought?
Hebrews 2:15
And should deliver them,
he says, who through fear of death were all their lifetime subject to bondage.
Why (he means) do ye shudder? Why do you fear him that has been brought to nought? He is no longer terrible, but has been trodden under foot, has been utterly despised; he is vile and of no account. 2 Timothy 1:10
But what is through fear of death were all their life-time subject to bondage
? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, All their life-time.
He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these all their life-time
were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number would you have wished to be— those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Do you see how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, has been brought to nought; since he that fears not death is out of reach of the devil's tyranny. For if skin for skin, yea all things a man would give for his life
Job 2:4— when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more [does he disregard] all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? Tell me, shall he threaten the loss of property, and degradation, and banishment from one's country? But these are small matters to him who counts not even his life dear
Acts 20:24 unto him, according to the blessed Paul. You see that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learned to study innumerable [truths] concerning the resurrection, how should he fear death? How should he shudder any more?
7. Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. For we,
he says, have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind.
Romans 8:15; 2 Timothy 1:7 Let us stand then nobly, laughing death to scorn.
But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ has raised us up, and whither we have brought ourselves down. For when I see the wailings in the public places, the groanings over those departing life, the howlings, the other unseemly behavior, believe me, I am ashamed before those heathen, and Jews, and heretics who see it, and before all who for this cause openly laugh us to scorn. For whatever I may afterwards say, I shall talk to no purpose, when philosophizing concerning the resurrection. Why? Because the heathen do not attend to what is said by me, but to what is done by you. For they will say at once, 'when will any of these [fellows] be able to despise death, when he is not able to see another dead?'
Beautiful things were spoken by Paul, beautiful and worthy of Heaven, and of the love of God to man. For what does he say? And He shall deliver them who through fear of death, were all their life-time subject to bondage.
But ye do not allow these things to be believed, fighting against them by your deeds. And yet many things exist for this very end, God building a stronghold against it, that He might destroy this same evil custom. For tell me, what mean the bright torches? Do we not send them before as athletes? And what [mean] the hymns? Do we not glorify God, and give thanks that at last He has crowned the departed one, that He has freed him from his labors, that taking away uncertainty, He has him with Himself? Are not the Hymns for this? Is not Psalmody for this? All these are the acts of those rejoicing. For,
it is said, is any merry? Let him sing psalms.
James 5:13 But to these things the heathen give no heed. For (one will say) do not tell me of him who is philosophical when out of the affliction, for this is nothing great or surprising—show me a man who in the very affliction itself is philosophical, and then I will believe the resurrection,
And indeed, that women engaged in the affairs of this life should act thus is no way surprising. And yet indeed this even is dreadful; for from them also is the same philosophy required. Wherefore also Paul says, But concerning them which are asleep, I would not have you ignorant, that you sorrow not even as the rest who have no hope.
1 Thessalonians 4:13 He wrote not this to solitaries, nor to perpetual virgins, but to women and men in the world. But however this is not so dreadful. But when any man or woman, professing to be crucified to the world, he tears his hair, and she shrieks violently— what can be more unseemly than this? Believe me when I say if things were done as they ought, such persons should be excluded for a long time from the thresholds of the Church. For those who are indeed worthy of being grieved for, are these who still fear and shudder at death, who have no faith in the resurrection.
'But I do not disbelieve the resurrection' (one says) 'but I long after his society.' Why then, tell me, when he goes from home, and that for a long absence, dost not thou do the same? 'Yea, but I do weep then also' (she says) 'and mourn as I long after him.' But that is the conduct of those that really long after their associates, this that of her who despairs of his return.
Think, what you sing on that occasion, Return unto your rest, O my soul, for the Lord has dealt bountifully with you.
Psalm 116:7 And again, I will fear no evil, for You are with me.
Psalm 23:4 And again, You are my refuge from the affliction which encompasses me.
Psalm 32:7 Think what these Psalms mean. But thou dost not give heed, but art drunk from grief.
Consider carefully the funeral lamentations of others that you may have a remedy in your own case. Return, O my soul, to your rest, for the Lord has dealt bountifully with you.
Tell me, do you say that the Lord has dealt bountifully with you, and weepest? Is not this mere acting, is it not hypocrisy? For if indeed thou really believest the things you say, your sorrow is superfluous: but if you are in sport and acting a part, and thinkest these things fables, why do you sing psalms? Why do you even endure the attendants? Why do you not drive away the singers? But this would be the act of madmen. And yet far more the other.
For the present, then, I advise you: but as time goes on, I shall treat the matter more seriously: for indeed I am greatly afraid that by this practice some grievous disease may make its way into the Church. The case of the wailings then we will hereafter correct. And meanwhile I charge and testify, both to rich and poor, both to women and men.
May God indeed grant that you all depart out of life unwailed, and according to the fitting rule fathers now grown old may be attended to their graves by sons, and mothers by daughters, and grand-children, and great grand-children, in a green old age, and that untimely death may in no case occur. May this then be, and this I pray, and I exhort the prelates and all of you to beseech God for each other, and to make this prayer in common. But if (which God forbid, and may it never happen) any bitter death should occur, bitter, I mean, not in its nature (for henceforth there is no bitter death, for it differs not at all from sleep), but bitter in regard of your disposition, if it should happen, and any should hire these mourning women, believe me when I say (I speak not without meaning but as I have resolved, let him who will, be angry), that person we will exclude from the Church for a long time, as we do the idolater. For if Paul calls the covetous man an idolater
Ephesians 5:5, much more him who brings in the practices of the idolaters over a believer.
For, tell me, for what cause do you invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then do you insult him? And why do you make him a public show? And why do you make game as on a stage? We come, discoursing of the things concerning the resurrection, instructing all, even those who have not yet been smitten, by the honor shown to him, to bear it nobly if any such thing should happen and do you bring those who overthrow our [teachings] as much as in them lies? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?
8. Be ashamed and show reverence: but if you will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, them that sin rebuke before all.
1 Timothy 5:20 And as to those miserable and wretched women, we through you forbid them ever to introduce themselves into the funerals of the faithful, lest we should oblige them in good earnest to wail over their own evils, and teach them not to do these things in the ills of others, but rather to weep for their own misfortunes. For an affectionate father too, when he has a disorderly son, not only advises him not to draw near to the wicked, but puts them in fear also. Behold then, I advise you, and those women through you, that you do not invite such persons, and that they do not attend. And may God grant that my words may produce some effect, and that my threat may avail. But if (which God forbid) we should be disregarded, we have no choice henceforward but to put our threat into execution, chastising you by the laws of the Church, and those women as befits them.
Now if any man is obstinate and contemptuous, let him hear Christ saying even now, If any one trespass against you, go, tell him his fault between you and him alone
; but if he will not be persuaded, take with you one or two.
But if even so he contradict, tell it to the Church, but if he shall also refuse to hear the Church, let him be unto you as a heathen man and a publican.
Matthew 18:15-17 Now if when a man trespasses against me, and will not be persuaded, [the Lord] commands me thus to turn away from him, judge ye in what light I ought to hold him who trespasses against himself, and against God. For do not you yourselves condemn us when we come down so gently upon you?
If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose on earth shall be loosed in heaven.
Matthew 18:18 For though we ourselves be miserable and good for nothing and worthy to be despised, as indeed we are; yet are we not avenging ourselves nor warding off anger, but are caring for your salvation.
Be influenced by reverence, I beseech you, and respect. For if a man bear with a friend when he attacks him more vehemently than he ought, ascertaining his object, and that he does it with kind intention, and not out of insolence; much more [should he bear with] a teacher when rebuking him, and a teacher who does not himself say these things as of authority, nor as one in the position of a ruler, but in that of a kindly guardian. For we do not say these things as wishing to exhibit our authority, (for how could we, praying that we may never come to the trial of them?) but grieving and lamenting for you.
Forgive me then, and let no man disregard the bonds of the Church. For it is not man who binds, but Christ who has given unto us this authority, and makes men lords of this so great dignity. For we indeed wish to use this power for loosing; or rather, we wish to have no need even of that, for we wish that there should not be any bound among us— we are not so miserable and wretched [as that] even though some of us are extreme good-for-nothings. If however we be compelled [so to act], forgive us. For it is not of our own accord, nor wishing it, but rather out of sorrow for you that are bound that we put the chains around you. But if any man despise these chains, the time of judgment will come, which shall teach him. And what comes after I do not wish to speak of, lest I should wound your minds. For in the first place indeed we do not wish to be brought into this necessity; but if we are so brought, we fulfill our own part, we cast around the chains. And if any man burst through them, I have done my part, and am henceforth free from blame, and you will have to give account to Him who commanded me to bind.
For neither, when a king is sitting in public, if any of the guard who stand beside him be commanded to bind one of the attendants, and to put the chains around [him], and he should not only thrust this man away, but also break the bonds in pieces, is it the guard who suffers the insult, and not much more the King who gave the order. For if He claim as His own, the things which are done to the faithful, much more will He feel as if Himself insulted when he is insulted who has been appointed to teach.
But God grant that none of those who are over this Church should be driven to the necessity of [inflicting] these bonds. For as it is a good thing not to sin, so is it profitable to endure reproof. Let us then endure the rebuke, and earnestly endeavor not to sin; and if we should sin let us bear the rebuke. For as it is an excellent thing not to be wounded, but, if this should happen, to apply the remedy to the wound, so also in this case.
But God forbid that any man should need such remedies as these. But we are persuaded better things of you, and things that accompany salvation, though we thus speak.
Hebrews 6:9 But we have discoursed more vehemently for the sake of greater security. For it is better that I should be suspected by you of being a harsh, and severe, and self-willed person, than that you should do things not approved of God. But we trust in God, that this reproof will not be unserviceable to you, but that you will be so changed, that these discourses may be devoted to encomiums on you and to praises: that we may all be counted worthy to attain to those good things, which God has promised to them that love Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Hebrews 2:16-17
For verily He takes not hold of Angels, but of the seed of Abraham He takes hold. Wherefore in all things it behooved Him to be made like His brethren.
1. Paul wishing to show the great kindness of God towards man, and the Love which He had for the human race, after saying: Forasmuch then as the children were partakers of blood and flesh, He also Himself likewise took part of the same
Hebrews 2:14— follows up the subject in this passage. For do not regard lightly what is spoken, nor think this merely a slight [matter], His taking on Him our flesh. He granted not this to Angels; For verily He takes not hold of Angels, but of the seed of Abraham.
What is it that he says? He took not on Him an Angel's nature, but man's. But what is He takes hold of
? He did not (he means) grasp that nature, which belongs to Angels, but ours. But why did he not say, He took on Him,
but used this expression, He takes hold of
? It is derived from the figure of persons pursuing those who turn away from them, and doing everything to overtake them as they flee, and to take hold of them as they are bounding away. For when human nature was fleeing from Him, and fleeing far away for we were far off
— Ephesians 2:13, He pursued after and overtook us. He showed that He has done this only out of kindness, and love, and tender care. As then when he says, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation
Hebrews 1:14— he shows His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets it forth much more by a comparison, for he says, He takes not hold of angels.
For in very deed it is a great and a wonderful thing, and full of amazement that our flesh should sit on high, and be adored by Angels and Archangels, by the Cherubim and the Seraphim. For myself having oftentimes thought upon this, I am amazed at it, and imagine to myself great things concerning the human race. For I see that the introductions are great and splendid, and that God has great zeal on behalf of our nature.
Moreover he said not of men (simply) He takes hold,
but wishing to exalt them [the Hebrews] and to show that their race is great and honorable, he says, but of the seed of Abraham He takes hold.
Wherefore it behooved [Him] in all things to be made like His brethren.
What is this, in all things
? He was born (he means), was brought up, grew, suffered all things necessary, at last He died. This is, in all things to be made like His brethren.
For after he had discoursed much concerning His majesty and the glory on high, he then begins concerning the dispensation. And consider with how great power [he does this]. How he represents Him as having great zeal to be made like us
: which was a sign of much care. For having said above, Inasmuch then as the children were partakers of flesh and blood, He also Himself in like manner took part of the same
; in this place also he says, in all things to be made like His brethren.
Which is all but saying, He that is so great, He that is the brightness of His glory,
He that is the express image of His person,
He that made the worlds,
He that sits on the right hand of the Father,
He was willing and earnest to become our brother in all things, and for this cause did He leave the angels and the other powers, and come down to us, and took hold of us, and wrought innumerable good things. He destroyed Death, He cast out the devil from his tyranny, He freed us from bondage: not by brotherhood alone did He honor us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father: for he adds,
2. That He might become a merciful and faithful High Priest in things pertaining to God.
For this cause (he means) He took on Him our flesh, only for Love to man, that He might have mercy upon us. For neither is there any other cause of the economy, but this alone. For He saw us, cast on the ground, perishing, tyrannized over by Death, and He had compassion on us. To make reconciliation,
he says, for the sins of the people. That He might be a merciful and faithful High Priest.
What is faithful
? True, able. For the Son is a faithful High Priest, able to deliver from their sins those whose High Priest He is. In order then that He might offer a sacrifice able to purify us, for this cause He has become man.
Accordingly he added, in things pertaining to God,
— that is, for the sake of things in relation to God. We had become altogether enemies to God, (he would say) condemned, degraded, there was none who should offer sacrifice for us. He saw us in this condition, and had compassion on us, not appointing a High Priest for us, but Himself becoming a High Priest. In what sense He was faithful,
he added [viz.], to make reconciliation for the sins of the people.
Hebrews 2:18
For,
he says, in that He has suffered Himself being tempted, He is able to succor them that are tempted.
This is altogether low and mean, and unworthy of God. For in that He has suffered Himself,
he says. It is of Him who was made flesh that he here speaks, and it was said for the full assurance of the hearers, and on account of their weakness. That is (he would say) He went through the very experience of the things which we have suffered; now
He is not ignorant of our sufferings; not only does He know them as God, but as man also He has known them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize. And yet God is incapable of suffering: but he describes here what belongs to the Incarnation, as if he had said, Even the very flesh of Christ suffered many terrible things. He knows what tribulation is; He knows what temptation is, not less than we who have suffered, for He Himself also has suffered.
(What then is this, He is able to succor them that are tempted
? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.)
3. Since they wished for something great, and to have an advantage over the [converts] from the Gentiles, he shows that they have an advantage in this while he did not hurt those from the Gentiles at all. In what respect now is this? Because of them is the salvation, because He took hold of them first, because from that race He assumed flesh. For,
he says, He takes not hold of angels, but of the seed of Abraham He takes hold.
Hereby he both gives honor to the Patriarch, and shows also what the seed of Abraham
is. He reminds them of the promise made to him, saying, To you and to your seed will I give this land
Genesis 13:15; showing by the very least thing, the nearness [of the relationship] in that they were all of one.
But that nearness was not great: [so] he comes back to this, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great care and love; but now it is not this alone, but there are also the undying benefits which are bestowed on us through Him, for, he says, to make reconciliation for the sins of the people.
Why said he not, of the world, instead of the people
? For He bare away the sins of all. Because thus far his discourse was concerning them [the Hebrews]. Since the Angel also said to Joseph, You shall call His name Jesus, for He shall save His people.
Matthew 1:21 For this too ought to have taken place first, and for this purpose He came, to save them and then through them the rest, although the contrary came to pass. This also the Apostles said at the first, To you [God] having raised up His Son, sent [Him] to bless you
Acts 3:26: and again, To you was the word of this Salvation sent.
Acts 13:26 Here he shows the noble birth of the Jews, in saying, to make reconciliation for the sins of the people.
For a while he speaks in this way. For that it is He who forgives the sins of all men, He declared both in the case of the paralytic, saying, Your sins are forgiven
Mark 2:5; and also in that of Baptism: for He says to the disciples, Go ye and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.
Matthew 28:19
4. But when Paul has once taken in hand the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next: