The design of Judas concerning the betrayal of our Lord and Savior did not originate in the wickedness of his mind alone. For Scripture testifies that the devil had already put it into his heart to betray him.^[1] On this account Solomon rightly commanded, saying, Keep your heart with all diligence.^[2] And the apostle Paul warns us: Therefore we ought to pay closer attention to the things which we have heard, lest by chance we drift away.

Compared with the things that merely are, with irrational forms of life and indeed with our own rational natures, the holy ranks of heavenly beings are obviously superior in what they have received of God’s largess. Their thinking processes imitate the divine. They look on the divine likeness with a transcendent eye. They model their intellects on God. Hence it is natural for them to enter into a more generous communion with the deity, because they are forever marching towards the heights, because, as permitted, they are drawn to a concentration of an unfailing love for God, because they immaterially receive undiluted the original enlightenment, and because, ordered by such enlightenment, theirs is a life of total intelligence. They have the first and most diverse participation in the divine, and they, in turn, provide the first and most diverse revelations of the divine hiddenness. That is why they have a preeminent right to the title of angel or messenger, since it is they who first are granted the divine enlightenment, and it is they who pass on to us these revelations that are so far beyond us. Indeed, the Word of God teaches us that the law was given to us by the angels. Before the days of the law and after it had come, it was the angels who uplifted our illustrious ancestors toward the divine. And they did so by prescribing roles of conduct, by turning them from wandering and sin to the right way of truth, or by coming to announce and explain sacred orders, hidden visions, or transcendent mysteries, or divine prophecies.

Therefore we must pay the closer attention to what we have heard from the Son, lest we drift away just like the former people. If, because of that message declared through the angel in Sodom, those who did not want to listen to it received the penalty of punishment, then how can we be saved, if we neglect so great a new life?

And every transgression or disobedience, he says. Not this one or that one, but every one. Nothing, he says, remained unavenged but received a just recompense of reward instead of punishment. Why does he speak like this? 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.^[1] And again he has put recompense for punishment, as here he calls punishment reward.

How then shall we, Paul says, escape if we neglect so great a salvation? Here he signifies that the other salvation was no great thing. . . . For it is not from wars, Paul says, that Christ will now rescue us, nor will he bestow on us the earth and the good things that are in the earth; rather 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 a salvation.

Since the message was proclaimed in former times by angels but now by the Son, he draws [this] logical and obvious conclusion. . . . And, just as though you had asked, what salvation? he replied as follows, in order to show that he was referring to the salvation of the New Testament, that is, to the word not spoken by the angels but by the Lord.

Why then ought we to pay the closer attention? Lest at any time, Paul says . . . 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 willful negligence. And he took this form of speech from the Proverbs. For Solomon says, My son, take heed lest you fall away,^[1] 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 as a conclusion. For indeed this is to make one’s discourse inoffensive, when one . . . leaves it in the power of the hearers to draw their own conclusions and thus be more greatly persuaded. The prophet Nathan does the same in the Old Testament^[2] as Christ does in Matthew, saying, What will he do to the tenants^[3] of that vineyard? In doing so he compels them to draw the conclusion themselves, for this is the greatest victory.

I urge you all . . . not to neglect your own salvation but in every way to strive to be raised even a little from the earth. For if this wonder should come to be, amazing you—I mean this hanging above the earth in the air^[1]—then you would not wish to go down toward the earth and make your stand there. By earth I mean the fleshly and by air’ the spiritual. For if the mind is set free of evil thoughts and passions and through it we gaze upon the freedom which Christ and God gave to us,^[2] then we will no longer be bound by and brought down by our former slavery to sin and a fleshly mind. Instead, heeding the voice of the Lord we will watch and pray without ceasing,^[3] and we will go from that place and arrive at bliss and the promised good things, by the grace and kindness of our Lord Jesus Christ, to whom belongs all glory for ever. Amen.

Even without a gift, the mere consciousness of a pure life would be sufficient to lift up a person; much more when the grace is added also. It was to the humble, to the simple, that it was given, and especially to the simple, for it is said, with glad and generous hearts.^[1] Hereby he urged them on, and, if they were growing negligent, gave them a spur. For the humble and those who imagine no great things concerning themselves become more earnest when they have received a gift, in that they have obtained more than they rightly deserve and think that they are not worthy of such a gift. But those who think they have done well, believing the gift to be something they deserve, are puffed up. This is why God dispenses this profitably, as one may see also in the church; for some have the word of teaching, while others do not have power to open their mouths. Let no one, he says, be grieved because of this. For to each is given the manifestation of the Spirit for the common good.^[2] For if the householder knows to whom he should entrust something, much more will God, who understands the mind of humans . . . One thing only is worthy of grief: sin; there is nothing else. Do not say, Why am I not rich? or If I were rich, I would give to the poor. You cannot know that you would not covet riches if you had any. For now indeed you say these things, but, if you were put to the test, you would be different. So also, when we are satisfied, we think that we are able to fast; but, when we have gone without food for a time, other thoughts come into us. Again, when we are away from strong drink, we think that we are able to master our appetite, but it is no longer so when we are caught by it.

Do not say, Oh, that I had the gift of teaching, or If I had it, I would have edified innumerable souls. You cannot know whether or not this gift of teaching would be to your condemnation. You cannot know whether envy or sloth would not have disposed you to hide your talent.

You have a child, you have a neighbor, you have a friend, you have a brother, you have relatives. And, though publicly before the church you are not able to draw out a long discourse, to these you can exhort in private. Before them there is no need of rhetoric or elaborate discourse. Prove in this way that if you had skill of speech, you would not neglect it. But if in the small matter you are not faithful, how shall I trust you concerning the great?^[1] That every person can do this, hear what Paul says, how he charged even lay people. Build one another up, he says, just as you are doing,^[2] and, Comfort one another with these words.^[3] God knows how God should distribute gifts to every person. Are you better than Moses? Hear how he shrinks from the hardship: Am I, he says, able to bear them? For you said to me, ‘Carry them in your bosom, as a nurse carries the sucking child.’ ^[4] What then did God do? He took some of Moses’ spirit and gave it to the others,^[5] showing that, even when Moses bore them, the gift was not his own but was of the Spirit.

This is a great and trustworthy thing, as Luke also says in the beginning of his Gospel: As they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word.^[1] One may ask, How then was it confirmed? What if those that heard were forgers? Paul rejects this objection and shows that the grace was not human. If they had gone astray, God would not have borne witness to them; for Paul continued, God also bore witness. Both they indeed bear witness and God bears witness too. How does God 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. He appropriately said, various miracles, declaring the abundance of the gifts, which was not so in the former dispensation—neither so great signs, nor so various. That is, we did not believe simply the eyewitnesses but signs and wonders; therefore, it is not they whom we believe, but God.

Again he associated a comparison with the exhortation, showing the extent to which the gospel teaching surpasses the provisions of the law. The ministry of angels was involved in the giving of the law, whereas in this case the Lord in person was the first to propose the saving teaching, and those who were in receipt of the apostolic grace welcomed it. While the law gives us a glimpse of what has to be done, the Lord’s teaching is the source of eternal salvation. . . . He also showed the new covenant to be resplendent with spiritual gifts: of old the inspired authors alone shared in the spiritual bounty, whereas now all the believers enjoy this grace. . . . While he said this to encourage them to give heed to the divine teaching more zealously, he brought out the difference between the former and the latter under the guise of exhortation. It was very wise of him to say God witnesses to the message through miracles: the demonstration is beyond question, and the reliability of the witness indisputable.

Paul showed that there is a very great difference between the old covenant and the new covenant, since he speaks about the word in the first covenant, but in this covenant he speaks of salvation. For the first covenant was only a giving of customs and observances, whereas in this covenant there is also the grace of the Spirit and release from sins and the promise of the kingdom of heaven and the promise of immortality. Therefore, he also rightly says, such a great salvation, showing by the epithet its greatness. In the first covenant it was given through the angels, but now through the Lord. And since there were marvels with the former covenant, so that the new covenant might not seem inferior to the old in this respect, he well appended the statement, while God further testified with signs and wonders and various powers, saying this so that by its increase the fullness of grace might appear beyond that of the law also in this matter. For there the wonders took place only according to the need, but here also many of those outside the faith were healed through us, from even whatsoever diseases happened to afflict them. For such was the abundance of healings among us. Also the dead were raised. . . . After comparing and contrasting the difference and showing the superiority in a various and manifold manner, he added a greater thing that did not happen to those in the law: and by gifts of the Holy Spirit distributed. For that each of the believers should have their own share in the Spirit was a characteristic of those in grace. And well he adds in addition to all these things according to his own will, that is, the will of God who fully wished once and for all to lavish us greatly so that his grace for us might not be repented of, and that the gifts of grace once given to us might not be changed along with the things of the previous covenant, as some might suspect.

There is another consolation if indeed he, who is hereafter to have all put in subjection under him, has himself died and submitted to sufferings innumerable. But, Paul says, we see him who was made a little lower than the angels, even Jesus, for the suffering of death—then turns immediately to 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 in corruption for a long time. Likewise also, the expression with glory and honor will suit him much more completely than us. Again Paul reminds them of the cross, thereby effecting two things, both showing Christ’s care for them and persuading them to bear all things nobly, looking to the master. For, he would say, if he who is worshiped by angels endured for your sake to have a little less than the angels, much more ought you, who are inferior to the angels, to bear all things for his sake. Then Paul shows that the cross is glory and honor, as Christ himself always calls it, saying, that the Son of man may be glorified^[1] and the Son of man is glorified.^[2] If then he calls his sufferings for his servants’ sake glory, much more should you endure sufferings for the Lord.

Why does he bring up the quote, what are human beings that you are mindful of them? He purports to prove, from the contrary, the following statement, that Christ is far superior to the angels. A little while lower than the angels, he brings . . . up in order to disprove the opposite proposition. He means that he was made lower through the suffering of death, we saw him, but he had no form nor beauty.^[1] Therefore, it was appropriate to say that about the Lord, because he was exalted; again, it was appropriate to exhort them [angels] to put everything in subjection under his feet.

When, according to the prophetic word, people were alienated from the life-giving womb through sin and went astray from the womb in which they were fashioned, they spoke falsehood instead of truth.^[1] Because of this, the Mediator, assuming the first fruit of our common nature, made it holy through his soul and body, unmixed and unreceptive of all evil, preserving it in himself. He did this in order that, having taken it up to the Father of incorruptibility through his own incorruptibility, the entire group might be drawn along with it because of their related nature, in order that the Father might admit the disinherited to adoption^[2] as children and the enemies of God to a share in the Godhead. And just as the first fruit of the dough^[3] was assimilated through purity and innocence to the true Father and God, so we also as dough in similar ways will cleave to the Father of incorruptibility by imitating, as far as we can, the innocence and stability of the Mediator. Thus, we shall be a crown of precious stones for the only begotten God, having become an honor and a glory through our life. For Paul says, Having made himself a little lower than the angels because of his having suffered death, he made those whose nature had previously become thorny through sin into a crown for himself, transforming the thorn through suffering into honor and glory. And yet, once he has taken away the sins of the world^[4] and taken upon his head a crown of thorns in order to weave a crown of honor and glory, there is no small danger that someone may be discovered to be a burr and a thorn because of his evil life, and then be placed in the middle of the Master’s crown because of sharing in his body. The just voice speaks directly to this one: How did you get in here without a wedding garment?^[5] How were you, a thorn, woven in with those fitted into my crown through honor and glory?

The fact that he is the Word is not the reason why he is a mediator, for certainly the Word at the summit of immortality and the apex of beatitude is far removed from miserable mortals. Rather, he is a mediator because he is human and, as a human, shows us that to attain that supreme good, blessed and beatific, we need not seek other mediators to serve like rungs on a ladder of ascent. For the blessed God who makes us blessed by deigning to share our humanity showed us the shortest way to sharing in his divinity. Freeing us from mortality and misery, he leads us, not to the immortal blessed angels so as to become immortal and blessed by sharing in their nature, but to that Trinity in communion with which even the angels are blessed. When, then, in order to be mediator, he willed to take the form of a servant^[1] below the angels, he remained in the form of God above the angels, being simultaneously the way of life on earth and life itself in heaven.

He said, Until I make your enemies your footstool.^[1] But it was likely that his hearers would still be grieved . . . so he added this testimony in confirmation of the subjection. That they might not say, How is it that he has put his enemies under his feet, when we have suffered so much? He did . . . hint at this in the former place, for the word until showed not what should take place immediately, but over the course of time. Nevertheless, 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. It is on this account that the prophecy was 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.

Jesus is a man. For what is man that you are mindful of him?^[1] Yet the apostle asserts that this passage refers to Jesus, for he says, We see him who was made a little lower than the angels, Jesus. What then do we conclude? The man Jesus was like all humans and differed in no way from those whose nature he shares, save that to him a grace was given. The grace that was given does not change his nature. But after death was destroyed, God gave him the name which is above every name.^[2] The one who gave is God. The one to whom it was given is the man Jesus Christ, the first fruits of those who are raised. For he is the firstborn from the dead.^[3] Therefore, he ascended and sits at the right hand of the Father and is above all.

He calls it the age to come. Then he adds at last, we do not yet see everything in subjection to him. But we see Jesus made lower than the angels. Then he applies to Jesus the question, What is man that you are mindful of him?^[1] For the things common to humanity belong to him. But as the Son himself says, Out of the mouths of babes and sucklings I will establish praise for the sake of your enemies and I will see the heavens, the works of your fingers.^[2] No one would say that the man God remembered had made the praise established from the mouth of babes and infants for the sake of your enemies and I will see the heavens, the works of your fingers.^[3] This one remembered humanity and lowered himself a little lower than the angels. But who is the man? Jesus. Because of the suffering of his death, he was made a little lower than the angels.

Note that the Nestorians stumble against the Scripture and so they read so that without God he tasted death for all, constructing the argument that Christ had an indwelling of the Word of God but not union with it, because he did not have his divinity when he was crucified. For they say that it is written without God he tasted death. But see how a certain orthodox man answered. First, the text reads by the grace of God.^[1] Moreover, even if we understand it to read apart from [without] God, it ought to be understood in the sense that Christ died for all the other beings except for God, for he died not only for humanity but also for the powers above, that he might break down the dividing wall^[2] and unite the lower beings with the higher ones. Similar to this is that statement which is said elsewhere, But when it says, ‘All things are put in subjection under him,’ it is plain that the One is excepted who put all things under him.

Some suffer something very laughable here, changing without God^[1] and making it to read by the grace of God, not following the Scripture’s train of thought. Owing to their failure to understand that he once said, without God, they erase it to no profit and put in what seems satisfactory to their opinion. Yet what notion would be suggested by Paul inserting by the grace of God? And what train of thought would lead him to this? For it is not his custom to append by the grace of God capriciously, but always there is some logical train of thought involved. For example, he talks about grace when he, talking about his experience, adds, by the grace of God I am what I am.^[2] Or when it is his task to speak concerning God’s love for humankind and that God has done all things, even though we are not worthy to obtain them, as is contained in his statement, By grace you have been saved,^[3] . . . he appends, And this not of your own doing, it is the gift of God, not because of works, lest any one should boast.^[4] Clearly he shows through this, that he is speaking concerning the grace of God, which he showed on behalf of all people. But in Hebrews Paul is discussing what is being set forth by him concerning Christ, what sort of person he is and how he differs from the angels (the starting point of his discussion), and in what respect he seems to be lower than them because of his death. What need was there then for him to say, by the grace of God? It is out of place for him to speak concerning his goodness concerning us.

Instead, the line of argument shows this to be the case when he says, without God he tasted death, since his divinity was not hindered in this respect, and therefore he showed a diminution for a short time from his usual state. He appears also here to share the honor because of his connection with the other nature. It is most natural that those who have heard these things would think that the indwelling of the Word of God would be spectacular at the time of his suffering, even though this does not correspond with the things that have been set forth. Yet without God he tasted the trial of death, he adds, For it was fitting for him, on whose account all things exist and through whom all things exist, having led many sons into glory while he was the originator of their salvation to be made perfect through suffering. It is not that his divinity was not a contributor, he says. For the usual things were fitting. . . . For, let me tell you, the fact of suffering in no way was appropriate for it. But clearly this it was fitting confirms the notion of without God. For although it was not fitting, Paul himself says that it is fitting, showing at the same time also what sort of things he once did, and what they were. For it was fitting for him, because of whom and through whom all things exist. Quite clearly he is speaking about the divine Word, inasmuch as he shared with many his sonship and led them into this glory. He is the originator of everybody’s salvation, our Lord and Savior Jesus Christ, the one who is said flatly to have been accepted as a perfect man through his sufferings, so that also Christ’s nature and God’s grace might be made manifest.

We understood the Christ to be the creator, but the Father is greater. He, indeed, who is such great things as the advocate, the expiation, the propitiatory,^[1] because he showed compassion on our weaknesses in experiencing temptation in all things human in our likeness, without sin,^[2] is a great high priest^[3] who offered himself as the sacrifice offered once for all,^[4] not for humans alone, but also for every spiritual being. For apart from God he tasted death for all. This appears in some copies of the epistle to the Hebrews as by the grace of God.^[5]

But whether apart from God he tasted death for all, he died not only for humans but also for the rest of the spiritual beings, or by the grace of God he tasted death for all, he died for all apart from God, for by the grace of God he tasted death for all. And, indeed, it would be strange to declare that he tasted death for human sins but not also for any other creature, besides man, that happened to be in sin—for instance, for the stars, since not even the stars are absolutely pure before God. As we have read in Job, And the stars are not clean in his sight,^[6] unless this was said hyperbolically.

For this reason he is a great high priest, since he restores all things to the kingdom of the Father, causing the things that are lacking in each of the creatures to be supplied, that they may be able to receive the Father’s glory.

In this account of the sonship, the apostle appears to include the man who was assumed with the many, not because, like them, he received the sonship by grace, since the Godhead alone possesses the sonship by nature.

But let us look, if you will, and examine closely the mystery of the resurrection of Christ our God, the very thing that mystically comes to be in us as we wish, and how in us Christ is buried in us as in a tomb, and how being united to our souls, he rises up and raises us with him. This is the goal of this discussion.

Christ our God was hanged upon a cross and nailed upon it the sin of the world,^[1] tasting death and descending to the lower parts of Hades.^[2] Then again, rising from Hades he returned to his own undefiled body, from which in his descent he was in no way separated. And immediately he arose from the dead and went up from there to heaven with great glory and power.^[3] So we now come from the world and enter through the sufferings of the Lord^[4] into a repentance and humiliation of burial like his, who himself came down from heaven and took on our body as a tomb, and united with our souls he raises them from the dead, which most surely they were. Then he permits those who were raised with Christ to see the glory of his mystical resurrection.

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 innumerable good things. From these considerations he shows the benefit of trial. Then he says, that by the grace of God he might taste death for every one. That by the grace of God, he says. And he indeed suffered these things because of the grace of God toward us. He who did not spare his own Son, he says, but gave him up for us all.^[1] 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 have the grace of God and the free gift in the grace of that one man Jesus Christ abounded for many.^[2] This occurred that by the grace of God he might taste death for every one, 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 one; he did not say die. For as if he really was tasting it, when he had spent a little time in the grave, he immediately arose.

By saying then because of 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 a sick person, tastes it first himself so that he may persuade the sick person to eat with confidence, so also, since all people were afraid of death, . . . he tasted it himself, though he did not need it himself. For, he says, the ruler of this world comes and has no power over me.^[1] So both the words by grace and might taste death for every one establish this.

God tasted death for every one, but, because his immortal nature could not die in the flesh in which he died, he who was dead, as it is, did not die. He did not die because of his nature; he nominally clothed himself with death for his love to us. Since he was superior to death by his nature, death could not approach him.

Since Paul called him both maker and Lord of the angels, and this seemed somehow beyond belief to those being taught that the nature of the angels is immortal and yet hearing of the passion of Christ the Lord, he was obliged to offer instruction on this as well. He was made less than the angels not in the divine nature but in his suffering humanity; this shared in divine glory after the resurrection. Of course, he endured the suffering for all: everything in possession of created nature needed this healing. He said as much, in fact, so that apart from God he would taste death for everyone,^[1] only the divine nature is without need (he is saying); all other things needed the remedy of the incarnation. By becoming man God the Word destroyed the power of death; in destroying it he promised us resurrection, to resurrection he linked incorruptibility and immortality, and visible things also will share in incorruptibility.

By saying to make perfect through suffering, he shows that the one who suffers for someone not only helps him but becomes himself more glorious and more perfect. . . . But when I say he was glorified, do not suppose there was an addition of glory to him; for he always had that glory by nature and received nothing in addition.

And the pioneer of all men’s salvation, our Lord and Savior Jesus Christ, the man assumed by him, is declared perfect through sufferings in such a way that both his own nature and God’s grace are made evident.

Sufferings are a perfecting and a cause of salvation. Do you see that to suffer affliction is not the fate of those who are utterly forsaken, if indeed it was by leading him through sufferings that God first honored his Son? And truly, his taking flesh to suffer what he suffered is a far greater thing than creating the world out of things that are not. This is indeed a token of his lovingkindness, but the other far more.

If all things made by the will of God were made by God, how can God be one of the things that were made? And since the apostle says, for whom and by whom all things exist, how can these men say we were not made for him, but he for us?

God has done what is worthy of God’s love toward humankind in showing the firstborn to be more glorious than all and in setting him forth as an example to the others, like some noble wrestler who surpasses the rest.

Paul says, The pioneer of their salvation, that is, the cause of their salvation. Do you see what a vast difference there is between the two? He is a Son, and we are sons and daughters; but he saves, and we are saved. Do you see how Paul both brings us together and then separates us? By saying, bringing many sons to glory, he brings us together; by saying, the pioneer of their salvation, he separates us.

The one who sanctifies and those who are sanctified have all one origin. This is a reference to the humanity of the one who sanctifies, for the assumed nature is created. The creator of him and of us is one. We are sanctified through him. Now if the heretics wish to understand this of the divine nature, let them not do so in such a way as to lessen the glory of the only begotten. For both we and he have one Father; but it is clear that he is Son by nature, we by grace. The fact that it says, He sanctifies, but we are sanctified, teaches us this difference.

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, yes, of his great humility. For though we are of one origin, 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. Therefore he says, He is not ashamed to call them brethren, saying, ‘I will declare your name to my brothers and sisters.’^[1] For when he clothed himself with flesh, he clothed himself also with his siblings, and at the same time came in human form.

He will not be ashamed. He highlighted the difference. Even though he is truly human, he is our brother not according to nature but according to his love toward humankind, as he remains truly God.

Insofar as he is the only begotten, he is without sibling, but insofar as he is the firstborn he has deigned to call all those his siblings who, subsequent to and in virtue of his being first, are born again unto God’s grace through filial adoption, in accordance with the teaching of the apostle.

How would it be possible to name him our brother or to call us sons and daughters properly if it were not for the nature—the same as ours—with which he was clothed? . . . And it was especially necessary for Paul to say in the same way so that he might refute the reproach of making the incarnation a fantasy. He makes all of these points in order to teach those who suppose that the Son was lower than the angels that he en-dured suffering for a necessary reason. He explains this more clearly in what follows.

He [Christ] has given us in holy baptism regeneration, and by this he makes us his own body, his own flesh, his offspring—as it is written, Here am I, and the children God has given me.^[1]

The phrase he is not ashamed suffices to bring out the difference in sonship. Speaking of masters and slaves we are accustomed to bring out the humility of masters by saying, He is not afraid to eat and drink with his servants, to sit with them and personally to tend those of them who are ill. So this is what he is implying here as well, that the one who for our sakes accepted suffering is not ashamed to call brethren those for whom he endured the suffering—and not only brethren, he also calls them children. Likewise the Lord in the sacred Gospels said to the divine apostles, Little children, yet a little while I am with you, and again, Children, have you any fish?^[1] He also shows that what is said in lowly fashion is said in reference to the incarnation: to the phrase he is not ashamed he linked I shall have trust in him, that is, he is not ashamed on account of the salvation of humankind even to use language at variance with his own dignity.

For existing essentially as life, the only begotten Word of God united himself to earthy and mortal flesh in order that death, which was pursuing it like some wild beast, might thereafter relax its hold . . . Indeed, if the only begotten Word of God did not become human, but rather united to himself the external form [prosōpon] of a man, as is the opinion of those who define the union only by good pleasure and by an inclination of will, how would he be likened to his brethren in all respects? . . . How would he have shared in blood and flesh unless these had become his own as they are ours?

He destroys the tyranny of the evil one who dominated us by deceit. By casting at him as a weapon the flesh that was vanquished in Adam, he overcame him. Thus what was previously captured for death conquers the conqueror and destroys his life by a natural death. It became poison to him in order that he might vomit up all those whom he had swallowed when he held sway by having the power of death. But it became life to the human race by impelling the whole of nature to rise like dough to resurrection of life.^[1] It was for this especially that the Logos, who is God, became human—something truly unheard of—and voluntarily accepted the death of the flesh.

Now the laws of love summoned him even as far as death and the dead themselves, so that he might summon the souls of those who were long dead. And so, because he cared for the salvation of all for ages past, and in order that he might destroy him who has the power of death, as Scripture teaches, here again he underwent the dis-pensation in his mingled natures. As a man, he left his body to the usual burial, while as God he departed from it. For he cried with a loud cry and said to the Father, I commend my spirit,^[1] and departed from the body free, in no way waiting for death, who was lagging as if in fear to come to him. Nay, rather, he pursued death from behind and drove him on, trodden under his feet and fleeing, until he burst the eternal gates of his dark realms, making a road of return back again to life for the dead there bound with the bonds of death. Even his own body was raised up, and many bodies of the sleeping saints arose and came together with him into the holy and real city of heaven, as rightly is said by the holy words.^[2] . . .

The Savior of the universe, our Lord, the Christ of God, called victor, is represented in the prophetic predictions as reviling death and releasing the souls that are bound there, by whom he raises the hymn of victory. And he says these words: From the hand of Hades I will save them, and from death I will ransom their souls. O Death where is your victory? O Death, where is your sting?^[3] The sting of death is sin, and the power of sin is the law.^[4]

Jesus sanctified baptism when he himself was baptized. If the Son of God was baptized, can anyone who scorns baptism pretend to piety? Not that he was baptized to receive the remission of sins—for he was without sin—but, being sinless, he was nevertheless baptized that he might impart grace and dignity to those who receive the sacrament. For, since the children share in flesh and blood, he himself likewise partook of the same nature, that we, sharing his incarnate life, might also share his divine grace. Thus Jesus was baptized that we, in turn, so made partakers with him, might receive not only salvation but also the dignity. The dragon, according to Job, was in the water, he who received the Jordan in his maw.^[1] When, therefore, it was necessary to crush the heads of the dragon,^[2] descending into the water, he bound the strong one, that we might receive the power to tread upon serpents and scorpions.^[3] It was no ordinary beast, but a horrible monster. No fishing ship could last under a single scale of his tail; before him stalked destruction, ravaging all in her path.^[4] But life came running up, that that maw of death might be stopped and all we who were saved might say, O death, where is your sting? O grave, where is your victory?^[5] Baptism draws death’s sting.

We say that he partook of blood and flesh in accordance with the meaning established by the interpreters of God. By he we do not mean the one who was in flesh and blood by his own nature and could not exist otherwise, but rather the one who never existed in this way and was of a nature different from ours. . . . For the Word became flesh, only not sinful flesh. . . . He was God and human at the same time.

He surrenders his life, yet has the power to take it again.^[1] Yes, the veil is rent, for things of heaven are being revealed, rocks are being split, and dead men have an earlier awakening.^[2] He dies but he brings to life,^[3] and by death he destroys death. He is buried, yet he rises again. He goes down to hades, yet he leads souls up,^[4] ascends to heaven, and will come to judge the quick and dead.

Therefore, the one Lord Jesus Christ must not be divided into two sons. The correct expression of the faith is not assisted by taking this line, even when some allege that there is a union of persons, for Scripture says not that the Logos united to himself the person of the human being but that he became flesh. And for the Logos to become flesh is nothing other than for him to share flesh and blood as we do, to make his own a body from among us, and to be born of a woman as a human being. He did not depart from his divine status or cease to be born of the Father; he continued to be what he was, even in taking on flesh. This is what the correct teaching of the faith everywhere proclaims. And this is how we shall find the holy fathers conceived things. Accordingly, they boldly called the Virgin God’s mother (Theotokos) not because the nature of the Logos or the deity took the start of its existence in the holy Virgin, but because the holy body which was born of her possessed a rational soul to which the Logos was hypostatically united and was said to have had a fleshly birth.

See in what way the writer calls him created: In so far as he took upon him the seed of Abraham, plainly asserting the begetting of a body. How else, indeed, but in his body did he expiate the sins of the people? In what did he suffer, except in his body—even as we said above: Christ having suffered in the flesh? In what is he a priest, except in that which he took to himself from the priestly nation? It is a priest’s duty to offer something, and, according to the law, to enter into the holy places by means of blood. Seeing then that God had rejected the blood of bulls and goats, this High Priest was indeed bound to make passage and entry into the holy of holies in heaven through his own blood in order that he might be the everlasting propitiation for our sins. Priest and victim, then, are one; the priesthood and sacrifice are, however, exercised under the conditions of humanity, for he was led as a lamb to the slaughter, and he is a priest after the order of Melchizedek.

Since therefore the children, he says, share in flesh and blood, do you see where he says the likeness is? It is in reference to the flesh that he himself likewise partook 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. Rather he asserted something more, adding likewise—not in appearance, he means, or by an image, but in reality, showing his brotherhood with us.

Next he sets down also the cause of the economy of salvation, that through death, he says, he might destroy him who has the power of death, that is, the devil. Here [Paul] points out the wonder that, by that through which the devil prevailed, [the devil] was himself overcome. By the very thing that was [the devil’s] strong weapon against the world—death—Christ struck him. In this Christ exhibits the greatness of the conqueror’s power. Do you see what great goodness death has wrought?

And how does he rule over death? Since he rules over sin from which death has its power, he also rules over death. Sin, at any rate, is the power of death. Then having a sacrifice for sin and being the agent of the sacrifice, he has the power over death. . . . Through his own death he rendered sin ineffective and held the devil under his power, who is the strength and power of death. For if sin had not had power over humankind, death would not have entered the world.

Human beings had been afraid of death because they are held in slavery. The slavery of death means to be a subject of sin. The sting of death is sin.^[1] Now, by his death Christ destroyed the one who has the power of death, that is, the devil, the inventor and the leader of sin. Sin became a disease. However, as we have been released from the oppression of that slavery, so we have been also delivered from the fear of death. And that is evident from the following illustrations. Before we feared and tried to avoid death as the supreme and invincible evil, but now we perceive it as prelude transition into the superior life and accept it joyously from those who persecute us for the sake of Christ and his commandments.

But what does it mean that through fear of death were subject to lifelong bondage? He either means that he who fears death is a slave and submits to all things rather than die; or that all people were slaves of death and were held under death’s power because he had not yet been done away. Or [it means] that people 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.

How is it possible, he is saying, for Christ to style himself our brother or call us really children unless he bears the same nature? Hence on assuming it he overcame the influence of death and did away with the dread besetting us. We lived ever in the dread of death because we were forced to haul the yoke of mortality. Now, it was very necessary for him to use the phrase likewise so as to refute the calumny of mere appearance.

Since therefore the children, summoned through his promise, share in flesh and blood, that is sin, as signified by flesh, and he himself likewise partook of the same nature in the likeness of flesh, he was mingled with them, so that he might become for them a model of goodness. He consigned himself to death, so that through his death he might destroy him who has the power of death, that is, the devil, who instilled death into living creatures when the fruit was eaten. So he died in order to free, through his death, those over whom the fear of death ruled and who were, for all their lives, subject to the slavery of eternal death. You do not receive the medicine that vivifies your life from angels, but from the seed itself of Abraham, to whom it was said, In your seed all nations will be blessed.^[1] So he had to become similar in everything . . . to the children of Abraham, in order to become as merciful as Moses, who, as an image of the Son, devoted himself to the salvation of the children of his nation. And [he had to become similar] also in order to become faithful and save all the nations from death, like Aaron, who in the mystery of the Son repelled death from the children of his generation by using the censor, which he received to oppose death.^[2] God appointed him high priest not for those things which are generously given to us through sacrifices, as through Eleazar,^[3] but for those which are spiritually granted to us in him: that is, in order that he becomes the propitiator through baptism and not through aspersion.

Because he himself has suffered and been tempted—that is, he was tempted through his becoming connatural with us—he is able to assist those who are infirm in their weakness and victims of temptation. In fact, he is now made aware of . . . the weakness of flesh and knows humans more fully after clothing himself with flesh.

He shows not only that death has been put to an end, but also that thereby he who is ever showing that war without truce against us—I mean the devil—has been brought to nothing; since he fears that death is not out of reach of the devil’s tyranny. Skin for skin! All that a man has he will give for his life.^[1] When anyone has determined to disregard even this, of what then will he be the slave? He fears no one, he is in terror of no one, he is higher than all and freer than all. For he who disregards his own life will much more disregard all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. Why? Tell me, shall he threaten with 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,^[2] according to the blessed Paul. You see that, in casting out the tyranny of death, he also overthrew the strength of the devil. For him who has learned to study innumerable truths concerning the resurrection, why should he fear death? Why should he shudder any more?

Therefore, do not be 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 at every point the abundance of his means and the excellence of his plans. Let us not then prove false to the gift bestowed on us. For God, he says, did not give us a spirit of timidity, but a spirit of power and love and self-control.^[3] Let us stand then nobly, laughing death to scorn.

For if it was a shadow and an appearance and not really an incarnation, then the Virgin did not give birth, nor did the Word from God the Father assume the seed of Abraham,^[1] nor did he become like his brothers. . . . Therefore, if the Word did not become flesh, neither was he tested by what he suffered so as to be able to help those who are tested.

It was very wise of the divine apostle to use the proper name instead of a generic name: he did not say, He takes hold of human seed, but He takes hold of Abraham’s seed,^[1] reminding them also of the promise made to Abraham.

Paul, wishing to show the great kindness of God toward humans and the love which God had for the human race, after saying, Since therefore the children share in flesh and blood, he himself likewise partook of the same, follows up the subject in this passage. For do not regard lightly what is spoken, or think it a trifle, that he takes on our flesh. . . . For truly he does not take hold of angels, but rather of the seed of Abraham. What is it that he says? He took on not an angel’s nature, but humanity’s. But what is he takes hold of? . . . Why did he not say, he took on him, but he takes hold of? It is derived from the image of persons pursuing those who turn away from them, 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,)^[1] he pursued after and overtook us. He showed that he has done this only out of kindness and love and tender care. When he says, Are they not all ministering spirits, sent forth to serve for the sake of those who are to obtain salvation,^[2] 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 does not take hold of angels. For indeed 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 having oftentimes thought upon this myself, I am amazed at it and imagine to myself great things concerning the human race.

The Only Begotten operated not through his own nature, for that would in no way have improved our state, or through the nature of angels; but he operated through the seed of Abraham, as Scripture has it. For in this way and no other could the race, fallen into corruption, be restored to salvation.

If he had assumed the nature of angels, he would have proved superior to death; but since what he assumed was human, through the passion he paid humankind’s debt, while through the resurrection of the body that had suffered he demonstrated his own power.

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,^[1] he was willing and earnest to become our sibling in all things, and for this cause did he leave the angels and the other powers and come down to us; he 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 as a sibling 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 himself our flesh, only for love to humankind, 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.

For, he says, because he himself has suffered and been tempted, he is able to help those who are tempted. This seems altogether low and mean and unworthy of God—to suffer and be tempted. For because he himself has suffered, he says. But it is of him who was made flesh that he here speaks. This 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 that which we have suffered. Now he is not ignorant of our sufferings, not only because as God he knows them, but also because as man he knows them through the trial with which he was tested. Since he suffered many things, he knows how to sympathize with suffering. It is certainly true that God is impassible, but the statement here is made of the incarnation, as though it were said, The flesh of Christ itself suffered many fearful things. He knows what tribulation is. He knows what temptation is, not less than we who have suffered, for he himself also has suffered.

He presented his saving death as an offering: the body he had assumed he offered for the whole of creation. He included something else as well for their consolation: having learned by experience the weakness of human nature in living under the law and under grace, he extends assistance to those under attack. This is said in respect of humanity: he is our high priest not as God but as human; he suffered not as God but as human; it was not as God that he learned our condition, but as God and creator he has a clear grasp of everything.

Even if there is no persecution or tribulation, still there are other afflictions that befall us every day, and if we do not bear these, we should scarcely endure those. No temptation has overtaken you, it is said, that is not common to man.^[1] Let us then indeed pray to God that we may not come into temptation; but if we come into it, let us bear it nobly. For it is indeed a trait of prudent people not to throw themselves upon dangers; but this is the trait of noble persons and true philosophers. Let us not lightly cast ourselves upon dangers, for that is rashness; but, if we are led into them and called by circumstances, let us not yield, for that is cowardice, and, if indeed the gospel calls us, let us not refuse. In a simple case, when there is no reason or need or necessity that 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. Do not risk trials when you find things that concern godliness prospering as you desire. Why draw down needless dangers that bring no gain?

These things I say because I wish you to observe the laws of Christ, who commands us to pray that we may not enter into temptation^[2] and commands us to take up the cross and follow him.^[3] For these things are not contradictory; rather, they are exceedingly in harmony. Do be prepared like a valiant soldier. Be continually in your armor, sober, watchful and 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 . . . the trumpet of godliness calls you, go forth immediately and make no account of your life, and enter with great eagerness into the contests, break the phalanx of the adversaries, bruise the face of the devil, set up your trophy. If, however, godliness is in nowise harmed, and if no one lays waste to our doctrines (those, I mean, which relate to the soul) or compels us to do anything displeasing to God, do not be meddlesome.

He is able to help those who are tempted . . . should be interpreted as follows. As the sinless body of the Lord was subjected to the evil and the temptations of suffering befell it . . . therefore, having the sinless body, having been tried and having suffered, he has the just and blessed power over evil, can deliver humans who are dying under sin from the temptations that fall on them, and he can defend from the temptations. If the Lord had righteous and blessed power over the audacious evil that tempted his sinless body, he also is able to release those who are subject to sin and temptations and to be the helper of those who are tempted.