He saith, Who maketh His angels spirits. And, see not yet all things put under Him." The Thou, Lord, in the beginning hast laid the foun- King has not yet clearly conquered. Why then dations of the earth" (c. i. 6, 5, 7, 10) : - so art thou troubled when suffering affliction? the also here he saith, "but one in a certain place preaching [of the Gospel] hath not yet pretestified, saying." And this very thing (I con- vailed over all; it is not yet time that they ceive) is the act of one that conceals himself, should be altogether made subject. 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.

"What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thou madest him a little lower than the angels: Thou crownedst him with glory and honor." (Ver. 8.) "Thou hast put all things in subjection under his feet."

[3] Then again there is another consolation; if indeed He who is hereafter to have all put in subjection under Him, hath Himself also died and submitted to sufferings innumerable. (Ver. 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." Seest thou, how all things apply to Him? For the [expression], "a little," would rather suit Him, Now although these things were spoken of who was only three days in Hades, but not ourhuman nature generally, they would neverthe-selves who are for a long time in corruption. less apply more properly to Christ according to Likewise also the [expression] "with glory and the flesh. For this, "Thou hast put all things honor" will suit Him much more than us. 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 hath 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 Thine enemies Thy footstool" (c. i. 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 hath 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 followeth 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 hath 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 thyself. If indeed when the end were come, and all things were made subject, thou wert still suffering these things, with reason wouldst thou repine: "But now we

15. Β. add καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου. This clause is omitted from the text of the Epistle by critical editors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basle ed., but retained in the Revision.-F. G.] 2 τὸ ἐξ ἡμῶν.

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 worshiped of Angels, for thy sake endured to have a little less than the Angels, much more oughtest 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 xi. 5); and," the Son of Man is glorified." (John xii. 23.) If then He calls the [sufferings] for His servants' sake "glory," much more shouldest thou the [sufferings] for the Lord.

Seest thou the fruit of the Cross, how great it is? fear not the matter: for it seemeth to thee 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." (Rom. viii. 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, hath abounded unto many." (Rom. v. 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 hath fulfilled His own [part].

Moreover he said rightly "taste death for

3 or, "for a short time."

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.

"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 salBy saying then "for the suffering of death," vation perfect through sufferings." For (he he signified real death, and by saying "superior means) it became Him who taketh tender care, to angels," he declared the resurrection. For and brought all things into being, to give up the as a physician though not needing to taste the Son for the salvation of the rest, the One for food prepared for the sick man, yet in his care the many. However he did not express himself for him tastes first himself, that he may persuade thus, but, "to make perfect through sufferings," the sick man with confidence to venture on the showing the suffering for any one, not merely food, so since all men were afraid of death, in profits "him," but he himself also becomes more persuading them to take courage against death, glorious and more perfect. And this too he says He tasted it also Himself though He needed in reference to the faithful, comforting them by not. "For," He says, "the prince of this world the way for Christ was glorified then when He cometh and findeth nothing in Me." (John suffered. But when I say, He was glorified, do xiv. 30.) So both the words "by grace and not suppose that there was an accession of glory "should taste death for every man," establish to Him: for that which is of nature He always this. had, and received nothing in addition.

[4] Ver. 10. "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. Seest thou 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 Firstborn 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.

:

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[5.] "For," he says, "both He that sanctifieth, 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." 3 Then again guarding himself and showing that he is speaking of that which is according to the flesh, he introduces, "For He who sanctifieth," [i.e.] Christ, "and they who are sanctified," ourselves. Dost thou 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 Cor. viii. 6.)

4

"The Captain of their salvation," that is, the Cause of their salvation. Seest thou how great "For which cause He is not ashamed to call is the space between? Both He is a Son, and them brethren." Seest thou how again he shows we are sons; but He saves, we are saved. Seest the superiority? For by saying, "He is not thou how He both brings us together and then ashamed," he shows that the whole comes not separates us; "bringing," he says, many sons of the nature of the thing, but of the loving affecunto glory" here he brings us together, tion of Him who was not ashamed" of any"the Captain of their salvation," again he thing, [yea] of His great humility. For though separates. we be "of one," yet He sanctifieth and we are "To make perfect through sufferings." Then sanctified and great is the difference. Moresufferings are a perfecting, and a cause of salva-over "He" is of the Father, as a true Son, that tion. Seest thou that to suffer affliction is not is, of His substance; "we," as created, that is, the portion of those who are utterly forsaken; brought out of things that are not, so that the if indeed it was by this that God first honored difference is great. Wherefore he says, "He is 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 lovingkindness, 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." (Eph. ii. 7, 6.)

1 d'où, see above, note 4, p. 366.

2 suffering perfects and works salvation.

not ashamed to call them brethren" (ver. 12), " saying, I will declare Thy name unto My brethren." (Ps. xxii. 22.) For when He clothed Himself with flesh, He clothed Himself also with the brotherhood, and at the same time came in the brotherhood.

This indeed he brings forward naturally. But this (ver. 13) "I will put my trust in Him"(2 Sam. xxii. 3), what does it mean? For what follows this is also [introduced] naturally. Behold, I and the children which God hath given Me." (Isa.

4 τὸ μέσον.

3 ἐξ ἑνὸς. 5 This citation is connected with "they are of one," the intervening words, "Then again... salvation," being introduced parenthetically. * τὸ μέσον.

viii. 18.) For as here He shows Himself a Father, so before, a Brother. "I will declare Thy name unto My brethren," He saith.

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And again he indicates the superiority and the great interval [between us], by what follows (ver. 14): "Since then the children," he saith, are partakers of flesh and blood" (thou seest where he saith 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.1 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.

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 wouldst thou 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? Seest thou 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, hath 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 Here he points out the wonder, that by what man would give for his life" (Job ii. 4) — when the devil prevailed, by that was he overcome, any one has determined to disregard even this, and the very thing which was his strong weapon of what henceforward will he be the slave? He against the world, [namely], Death, by this | fears no one, he is in terror of no one, he is higher Christ smote him. In this he exhibits the great-than all, and more free than all. For he that ness of the conqueror's power. Dost thou see disregards his own life, much more [doth he dishow great good death hath wrought?

[6.] Next he sets down also the cause of the economy.2 "That through death," he says, "He might destroy him that had the power of death, that is, the devil."

Ver. 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 hath been brought to nought? He is no longer terrible, but has been trodden under foot, hath been utterly despised; he is vile and of no account. (2 Tim. i. 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"

1 Cf. St. Iren. pp. 450, 482, 497, O. T.

2i.e. the Incarnation. [oikovouía is not so much the Incarnation as the whole arrangement of the Christian_dispensation here with especial reference to Christ's death. — F. G.]

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regard] 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 counteth not even his life dear" (Acts xx. 24) unto him, according to the blessed Paul. Thou seest that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learnt 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." (Rom. viii. 15; 2 Tim. i. 7.) Let us stand then nobly, laughing death to scorn.

But [I pause] for it comes over me to groan

8 μυρία φιλοσοφείν.

bitterly [at the thought of] whither Christ hath they ought, such persons should be excluded for raised us up, and whither we have brought our- a long time from the thresholds of the Church. selves down. For when I see the wailings in the For those who are indeed worthy of being grieved public places, the groanings over those depart-; for, are these who still fear and shudder at death, ing life, the howlings, the other unseemly be-who have no faith in the resurrection. havior, believe me, I am ashamed before those 'But I do not disbelieve the resurrection' heathen, and Jews, and heretics who see it, and (one says) 'but I long after his society.' Why before all who for this cause openly laugh us to then, tell me, when he goes from home, and that scorn. For whatever I may afterwards say, I for a long absence, dost not thou do the same? shall talk to no purpose, when philosophizing‘Yea, but I do weep then also' (she says) ‘and 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?'

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 thou singest on that occasion, "Return unto thy rest, O my soul, for the Lord Beautiful things were spoken by Paul, beauti-hath dealt bountifully with thee." (Ps. cxvi. 7.) ful and worthy of Heaven, and of the love of And again, "I will fear no evil, for Thou art God to man. For what does he say? "And He with me." (Ps. xxiii. 4.) And again, “Thou shall deliver them who through fear of death, art my refuge from the affliction which encomwere all their life-time subject to bondage." passeth me." (Ps. xxxii. 7.) Think what these But ye do not allow these things to be believed, Psalms mean. But thou dost not give heed, but fighting against them by your deeds. And yet art drunk from grief. many things exist for this very end, God building Consider carefully the funeral lamentations of a stronghold against it, that He might destroy others that thou mayest have a remedy in thine this same evil custom. For tell me, what mean own case. "Return, O my soul, to thy rest, for the bright torches? Do we not send them before the Lord hath dealt bountifully with thee." Tell as athletes? And what [mean] the hymns? Do me, sayest thou that the Lord hath dealt bountiwe not glorify God, and give thanks that at last fully with thee, and weepest? Is not this mere He has crowned the departed one, that He has acting, is it not hypocrisy? For if indeed thou freed him from his labors, that taking away un- really believest the things thou sayest, thy sorrow certainty, He has him with Himself? Are not the is superfluous: but if thou art in sport and acting Hymns for this? Is not Psalmody for this? All a part, and thinkest these things fables, why these are the acts of those rejoicing. "For," it dost thou sing psalms? Why dost thou even is said, "is any merry? let him sing psalms." endure the attendants? Why dost thou not drive (Jas. v. 13.) But to these things the heathen away the singers? But this would be the act of give no heed. For (one will say) do not tell madmen. And yet far more the other. me of him who is philosophical when out of For the present, then, I advise you but as the affliction, for this is nothing great or surpris-time goes on, I shall treat the matter more seriing; - show me a man who in the very affliction ously: for indeed I am greatly afraid that by itself is philosophical, and then I will believe the this practice some grievous disease may make its resurrection, 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.

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 ye sorrow not even as the rest who have no hope." (1 Thess. iv. 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

1 The word includes the ideas of being patient, as well as of 3 Koσμikais kai koσμikois.

thinking and speaking deep things. 2 βιωτικάς.

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" (Eph. v. 5), much more him who brings in the practices of the idolaters over a believer.

For, tell me, for what cause dost thou invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then dost thou insult him? And why dost thou make him a public show? And why dost thou 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 dost thou bring those who overthrow our [teachings] as much as in them lieth? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?

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 ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." (Matt. xviii. 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.

[8.] Be ashamed and show reverence: but if ye 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 Tim. v. 20.) And as to those miserable and wretched women, we through you forbid them? Forgive me then, and let no man disregard 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.

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 thou wilt have to give account to Him who commanded me to bind.

Now if any man is obstinate and contemptuous, let him hear Christ saying even now, "If any one trespass against thee, go, tell him his fault between thee and him alone"; but if he will not be persuaded, “take with thee 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 thee as a heathen For neither, when a king is sitting in public, man and a publican." (Matt. xviii. 15, 16, 17.) if any of the guard who stand beside him be Now if when a man trespasses against me, commanded to bind one of the attendants, and and will not be persuaded, [the Lord] commands me thus to turn away from him, judge

1 ἄλλως.

2 The hired wailers were heathens and not present: St. Chrys. hints at having some corporal punishment inflicted on them.

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,