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HEBREWS ii. 16, 17.
"For verily He taketh not hold of Angels, but of the seed of
Abraham He taketh hold. Wherefore in all things it behooved Him to
be made like unto His brethren."
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" (c. v. 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 taketh
not hold of Angels, but of the seed of Abraham." What is it that
he saith? He took not on Him an Angel's nature, but man's. But
what is "He taketh 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 taketh 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"--Eph. ii. 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 saith, "Are they not all ministering
spirits, sent forth to minister for them who shall be heirs of
salvation" (c. i. 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 taketh 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 taketh 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 taketh
hold."
"Wherefore it behooved [Him] in all things to be made like unto
His brethren." What is this, "in all things"? He was born (he
means), was brought up, grew, suffered all things necessary, at
last He flied. This is, "in all things to be made like unto 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 doth this,]. How he
represents Him as having great zeal to be made like unto 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 unto 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 "sitteth 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, "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 were 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."
Ver. 18. "For," he says, "in that He hath 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 hath
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.)
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 taketh not hold of angels, but of
the seed of Abraham He taketh 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 thee and to thy
seed will I give this land" (Gen. xiii. 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: he comes back
to this, and thenceforward dwells upon the dispensation which was after
the flesh, and says, Even the mere willing to become than 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, "Thou shalt call His name Jesus, for He shall save His
people." (Matt. i. 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 iii. 26): and
again, "To you was the word of this Salvation sent." (Acts
xiii. 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,
"Thy sins are forgiven"
(Mark it. 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." (Matt.
xxviii. 19.)
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:
C. iii. 1, 2. "Wherefore, holy brethren, partakers of the
heavenly calling, consider the Apostle and High Priest of our
profession, Christ Jesus, who was faithful to Him that appointed
[or made] Him, as also Moses [was faithful] in all His house."
Being about to place Him before Moses in comparison, he led his
discourse to the law of the high-priesthood; for they all had a high
esteem for Moses: moreover, he is already beforehand casting down the
seeds of the superiority. Therefore he begins from the flesh, and
goes up to the Godhead, where there was no longer any comparison. He
began from the flesh [from His Human nature], by assuming for a
time the equality, and says, "as also Moses in all His house":
nor does he at first show His superiority lest the hearer should start
away, and straightway stop his ears. For although they were
believers, yet nevertheless they still had strong feeling of conscience
as to Moses. "Who was faithful," he says, "to Him that made
Him"--made [Him] what? "Apostle and High Priest." He is
not speaking at all in this place of His Essence, nor of His
Godhead; but so far conCerning human dignities.
"As also Moses in all His house," that is, either among the
people, or in the temple. But here he uses the expression "in His
house," just as one might say, concerning those in the household;
even as some guardian and steward of a household, so was Moses to the
people. For that by "house" he means the people, he added, "whose
house we are" (c. iii. 6); that is, we are in His creation,
Then [comes] the superiority.
Ver. 3. "For this man was counted worthy of more glory than
Moses," (Again [he is speaking] of the Flesh)," inasmuch as
he who hath builded [the house] hath more honor than the house ";
[Moses] himself also (he means) was of the house. (Moreover he
did not say, For this one was a servant, but the Other a master,
but he covertly intimated it.) If the people were the house and he
was of the people, then he certainly was of the household. For so
also we are accustomed to say, such an one is of such an one's house.
For here he is speaking of a house, not of the temple, for the temple
was not constructed by God, but by men. But He that made him God.
Moses he means. And see how he covertly shows the superiority.
"Faithful," he says, "in all His house," being himself also of
the house, that is, of the people. The builder has more honor than
the house, yet he did not say "the artificer hath more honor than his
works," but "he that hath builded the house, than the house."
(Ver. 4.) "But He that built all things is God." Thou seest
that he is speaking not about the temple but about the whole people.
Ver. 5. "And Moses verily [was] faithful in all His house, as
a servant, for a testimony of those things which were to be spoken."
See also another point of superiority, that [which is derived] from
the Son and the servants. You see again that by the appellation of
The Son, he intimates true relationship. (Ver. 6.) "But
Christ as a Son over His own house." Perceivest thou how he
separates the thing made and the maker, the servant and the son?
Moreover He indeed enters into His Father's property as a master,
but the other as a servant.
"Whose" [i.e.] God's "house are we, if we hold fast the
confidence and the rejoicing of the hope firm unto the end." Here
again he encourages them to press forward nobly, and not to fall: for
we shall be the "house" of God (he says), as Moses was, "if we
hold fist our confidence and our rejoicing firm unto the end." He
however (he would say) that is distressed in his trials, and who
falls, doth not glory: he that is ashamed, he that hideth himself,
has no confidence, he that is perplexed doth not glory.
And then he also commends them, saying, "if we hold fast the
confidence and the rejoicing of the hope firm unto the end," implying
that they had even made a beginning; but that there is need of the
end, and not simply to stand, but to have their hope firm "in full
assurance of faith," without being shaken by their trials.
And be not astonished, that the [words] "Himself being tempted"
(c. ii. 18) are spoken more after the manner of men. For if the
Scripture says of the Father, who was not made flesh, "The Lord
looked down from heaven, and beheld all the sons of men" (Ps. xiv.
2), that is, accurately acquainted Himself with all things; and
again, "I will go down, and see whether they do altogether according
to the cry of them" (Gen. xviii. 21); and again, "God cannot
endure the evil ways of men" (Gen. vi. 5?), the divine
Scripture shows forth the greatness of His wrath: much more, who
even suffered in the flesh, these things are said of Christ. For
since many men consider experience the most reliable means of
knowledge, he wishes to show that He that has suffered knows what
human nature suffers.
"Whence holy brethren" (he says "whence" instead of "for this
cause"), "partakers of an heavenly calling"-- (seek nothing
here, if ye have been called yonder--yonder is the reward, yonder
the recompense. What then?) "Consider the Apostle and High
Priest of our profession, Christ Jesus, who was faithful to Him
that appointed Him, as also Moses [was faithful] in all His
house." (What is "who was faithful to Him that appointed Him?"
it is, well disposed, protecting what belongs to Him, not allowing
them to be lightly carried away, "as also Moses in all His house
") that is, know who your High Priest is, and what He is, and ye
will need no other consolation nor encouragement. Now he calls Him
"Apostle," on account of His having been "sent," and "high
priest of our profession," that is of the Faith. This One also was
entrusted with a people, as the other with the leadership of a people,
but a greater one and upon higher grounds.
"For a testimony of those things which shall be spoken." What
meanest thou? Doth God receive the witness of man? Yes,
certainly. For if He call to witness heaven and earth and hills
(saying by the prophet, "Hear, O heaven, and give ear, O
earth, for the Lord hath spoken"--Isa. i. 2--and "Hear ye
ravines, foundations of the earth, for the Lord hath a controversy
with His people"--Mic. vi. 2), much more men; that is, that
they may be witnesses, when themselves [the Jews] shameless.
Ver. 6. "But Christ as a Son." The one takes care of the
property of others, but this One of His own. "And the rejoicing of
the hope." Well said he "of the hope." For since the good things
were all in hope, and yet we ought so "to hold it fast," as even now
to glory as for things which had already come to pass: for this cause
he says, "the rejoicing of the hope."
And adds, "let us hold it firm unto the end." (Rom. viii.
24.) For "by hope we are saved"; if therefore "we are saved by
hope," and "are. waiting with patience" (Rom. viii. 25),
let us not be grieved at present things, nor seek now those that have
been promised afterwards; "For" (he says) "hope which is seen is
not hope." For since the good things are great, we cannot receive
them here in this transitory life. With what object then did He even
tell us of them beforehand, when He was not about to give them here?
In order that by the promise He might refresh our souls, that by the
engagement He might strengthen our zeal, that He might anoint
[preparing us for our contests] and stir up our mind. For this cause
then all these things were done.
Let us not then be troubled, let no man be troubled, when he seeth
the wicked prospering. The recompense is not here, either of
wickedness or of virtue; and if in any instance there be either of
wickedness or of virtue, yet is it not according to desert, but merely
as it were a taste of the judgment, that they who believe not the
resurrection may yet even by things that happen here be brought to their
senses. When then we see a wicked man rich, let us not be cast down;
when we see a good man suffering, let us not be troubled. For yonder
are the crowns, yonder the punishments.
Yea and in another point of view, it is not possible either that a bad
man should be altogether bad, but he may have some good things also:
nor again that a good man should be altogether good, but he may also
have some sins. When therefore the wicked man prospers, it is for
evil on his own head, that having here received the reward of those few
good things, he may hereafter be utterly punished yonder; for this
cause does he receive his recompense in this life. And happy is he
most of all who is punished here, that having put away all his sins,
he may depart approved, and pure, and without having to be called to
account. And this Paul teacheth us when he says, "For this cause
many [are] weak and sickly among you, and many sleep." (1 Cor.
xi. 30.) And again, "I have delivered such an one to Satan."
(1 Cor. v. 5.) And the prophet says, "for she hath received
of the Lord's hand her sins double" (Isa. xl. 2); and again
David, "Behold mine enemies that they are multiplied above the hairs
of my head? and [with] an unjust hatred have they hated me": "and
forgive Thou all my sins." (Ps. xxv. 19, 18.) And again
another: "O Lord, our God, give peace unto us; for Thou hast
rendered all things to us again." (Isa. xxvi. 12.)
These however are [the words] of one showing that good men receive
here the punishments of their sins. But where are the wicked
[mentioned] who receive their good things here, and there are utterly
punished? Hear Abraham saying to the rich man, "Thou didst receive
good things," and "Lazarus evil things." (Luke xvi. 25.)
What good things? For in this place by saying "thou receivest,"
and not thou "hadst taken," he shows that it was according to what
was due to him that each was treated, and that the one was in
prosperity, and the other in adversity. And he says, "Therefore he
is comforted" here (for thou seest him pure from sins) "and thou art
tormented." Let us not then be perplexed when we see sinners well off
here; but when we ourselves are afflicted, let us rejoice.
For this very thing is paying off the penalty of sins.
Let us not then seek relaxation: for Christ promised tribulation to
His disciples and Paul says, "All Who will live godly in Christ
Jesus, shall suffer persecution." (2 Tim. iii. 12.) No
noble-spirited wrestler, when in the lists, seeks for baths, and a
table full of food and wine. This is not for a wrestler, but for a
sluggard. For the wrestler contendeth with dust, with oil, with the
heat of the sun's ray, with much sweat, with pressure and
constraint. This is the time for contest and for fighting, therefore
also for being wounded, and for being bloody and in pain. Hear what
the blessed Paul says, "So fight I, not as one that beateth the
air." (1 Cor. ix. 26.) Let us consider that our whole life
is in combats, and then we shall never seek rest, we shall never feel
it strange when we are afflicted: no more than a boxer feels it
strange, when he combats. There is another season for repose. By
tribulation we must be made perfect.
And even if there be no persecution, nor tribulation, yet there are
other afflictions which befall us every day. And if we do not bear
these, we should scarcely endure those. "There hath no temptation
taken you," it is said, "but such as is common to man." (1
Cor. x. 13.) Let us then pray indeed to God that we may not
come into temptation; but if we come into it, let us bear it nobly.
For that indeed is the part of prudent men, not to throw themselves
upon dangers; but this of noble men and true philosophers. Let us not
then lightly cast ourselves upon [dangers], for that is rashness;
nor yet, if led into them, and called by circumstances let us give
in, for that is cowardice. But if indeed the Gospel call us, let us
not refuse; but in a simple case, when there is no reason, nor need,
nor necessity which calls us in 'the fear of God, let us not rush
in. For this is mere display, and useless ambition. But should any
of those things which are injurious to religion occur, then though it
be necessary to endure ten thousand deaths, let us refuse nothing.
Challenge not trials, when thou findest the things that concern
godliness prosper as thou desirest. Why draw down needless dangers
which bring no gain?
These things I say, because I wish you to observe the laws of
Christ who commands us to "pray that we enter not into temptation"
(Matt. xxvi. 41), and commands us to "take up the cross and
follow" Him. (Matt. xvi. 24.) For these things are not
contradictory, may they are rather exceedingly in harmony. Do thou be
so prepared as is a valiant soldier, be continually in thine armor,
sober, watchful, ever looking for the enemy: do not however breed
wars, for this is not [the act] of a soldier but of a mover of
sedition. But if on the other hand the trumpet of godliness call
thee, go forth immediately, and make no account of thy life, and
enter with great eagerness into the contests, break the phalanx of the
adversaries, bruise the face of the devil, set up thy trophy. If
however godliness be in nowise harmed, and no one lay waste our
doctrines (those I mean which relate to the soul), nor compel us to
do anything displeasing to God, do not be officious.
The life of the Christian must be full of blood-sheddings; I say
not in shedding that of others, but in readiness to shed one's own.
Let us then pour out oar own blood, when it is for Christ's sake,
with as great readiness as one would pour out water (for the blood
which flows about the body is water), and let us put off our flesh
with as much good temper, as one even would a garment. And this shall
we do, if we be not bound to riches, if not to houses, if not to
affections, if we be detached from all things. For if they who live
this life of [earthly] soldiers bid farewell to all things, and
whithersoever war calls them there present themselves, and make
journeys, and endure all things with ready mind; much more ought we,
the soldiers of Christ, so to have prepared ourselves, and to set
ourselves firm against the war of the passions.
There is no persecution now, and God grant there may never be: but
there is another war, that of the desire of money, of envy, of the
passions. Paul, describing this war, says, "We wrestle not
against flesh and blood." (Eph. vi. 12.) This war is ever at
hand. Therefore he wishes us to stand ever armed. Because he wishes
us to stand ever armed, he says, "Stand, having girded yourselves
about." (Eph. vi. 14.) Which itself also belongs to the time
present, and expresses that we ought ever to be armed. For great is
the war through the tongue, great that through the eyes; this then we
must keep down--great [too] is that of the lusts.
Therefore he begins at that point to arm the soldier of Christ: for"
stand," saith he, "having your loins girt about," and he added
"with truth." (Eph. vi. 14.) Why "with truth"? Because
lust is a mockery and a lie: wherefore the prophet says, "My loins
are filled with mockings." (Ps. xxxviii. 7.) The thing is not
pleasure, but a shadow of pleasure. "Having your loins," he says,
"girt about with truth"; that is, with true pleasure, with
temperance, with orderly behavior. For this cause he gives this
advice, knowing the unreasonableness of sin, and wishing that all our
members should be hedged round; for "unjust anger." it is said,
"shall not be guiltless." (Ecclus. i. 22.)
Moreover he wishes us to have around us a breastplate and a buckler.
For desire is a wild beast which easily springs forth, and we shall
have need of walls and fences innumerable, to overcome, and to
restrain it. And for this cause God has built this part [of our
body] especially with bones, as with a kind of stones, placing around
it a support, so that [desire] might not at any time, having broken
or cut through, easily injure the whole man. For it is a fire (it is
said) and a great tempest, and no other part of the body could endure
this violence. And the sons of the physicians too say that for this
cause the lungs have been spread under the heart, so that the heart
being itself [put] into something soft and tender, by beating as it
were into a sort of sponge, may continually be rested, and not [by
striking] against the resisting and hard sternum, receive hurt through
the violence of its beatings. We have need therefore of a strong
breastplate, so as to keep this wild beast alway quiet.
We have need also of an helmet; for since the reasoning faculty is
there, and from this it is possible for us either to be saved, when
what is right is done, or it is possible for us to be
ruined--therefore he says, "the helmet of salvation." (Eph.
vi. 17.) For the brain is indeed by nature tender, and therefore
is covered above with the skull, as with a kind of shell. And it is
to us the cause of all things both good and evil, knowing what is
fitting, or what is not so. Yea and our feet too and our hands need
armor, not these hands, nor these feet, but as before those of the
soul--the former by being employed about what is right, the latter,
that they may walk where they ought.
Thus then let us thoroughly arm ourselves, and we shall be able to
overcome our enemies, and to wreathe ourselves with the crown 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.
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