For Verily He Taketh Not Hold Of Angels, But Of The Seed Of Abraham He Taketh Hold. Wherefore In All Things It Behoved H
HOMILY V
HEB. 2:16, 17.
FOR VERILY HE TAKETH NOT HOLD OF ANGELS, BUT OF THE SEED OF ABRAHAM HE TAKETH HOLD. WHEREFORE IN ALL THINGS IT BEHOVED HIM TO BE MADE LIKE UNTO HIS BRETHREN.
[1.] PAUL wishing to shew 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 up the subject in this passage. For do not thou regard carelessly what is spoken, nor think this to be merely a slight [matter], His taking on Him the flesh derived from us. He granted not this favour 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 other nature, that of angels, but our’s. 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 every thing 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), He pursued after and overtook us. He shewed that He has done this only out of kindness for man, and love, and tender solicitude. As then when he saith, Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation shews His extreme interest in behalf of human nature, and that God makes great account of it, so also in this place he sets forth the far higher degree of it by a comparison, For he saith, He taketh not hold of angels. For in very deed it is a great and a wonderful thing, and full of amazement that the flesh [derived] from us 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 the earnest care which God has on behalf of our nature, is large.
Moreover he said not “of men (simply) He taketh hold,” but being desirous to exalt them [the Hebrews] and to shew that their race is great and honourable, he says, but of the seed of Abraham He taketh hold.
Wherefore it behoved [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 which it was necessary [He should suffer], at last He died. 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 to discourse concerning the dispensation. And consider with how great power [he doth this]. How he represents Him as having a very earnest desire to be made like unto us: which was a sign of much solicitude. 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, even He was willing and earnestly desirous 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 tyrannical power, He freed us from slavery: not by brotherhood alone did He honour us, but also in other ways beyond number. For He was willing also to become our High Priest with the Father: for he adds,
[2.] That He might become a merciful and faithful High Priest in things pertaining to God. For this cause (he means) He took on Him our flesh, only for Love to man, that He might have mercy upon us. For neither is there any other cause of the economy, but this alone. He saw us, I mean, cast on the ground, perishing, tyrannized over by Death, and He had compassion on us. To make reconciliation, he saith, for the sins of the people.
That He might be a merciful and faithful High Priest.
What is [the meaning of] 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 which should be 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 when we were in this condition, and He had compassion on us, not appointing an 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 saith, in that He hath suffered Himself being tempted, He is able to succour them that are tempted. This is altogether low and mean, and unworthy of God. For in that He hath suffered Himself, saith he. It is of Him who was made flesh that he is speaking in this place, 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 become acquainted with them, by the trial wherewith He was tried; He suffered much, He knows how to sympathize with those that suffer. And yet God is incapable of suffering: but in this place he is relating 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 succour them that are tempted? It is as if one should say, He will stretch forth His hand with great eagerness, He will be sympathizing.)
[3.] For inasmuch as they wished for something great, and to have an advantage over the [converts] from the Gentiles, he points out that they have an advantage in this respect, in doing which he was not hurting 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 saith, He taketh not hold of angels, but of the seed of Abraham He taketh hold. Hereby he both gives honour to the Patriarch, and shews also what the seed of Abraham is. He reminds them of the promise which was made to him, which saith, To thee and to thy seed will I give this land; shewing the nearness [of the relationship] by the very least thing, in that they were all of one. But that nearness was not great: [so] he comes back to this other, and thenceforward dwells upon the dispensation which was after the flesh, and says, Even the mere willing to become man was a proof of great solicitude 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 saith, to make reconciliation for the sins of the people.
Wherefore 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 [the Hebrews] themselves. Since the Angel also said to Joseph, Thou shalt call His name JESUS, for He shall save His people. 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: and again, To you was the word of this Salvation sent Here he shews 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 Himself who forgives the sins of all men, He declared both in the case of the paralytic, saying, Thy sins are forgiven; and also in that of Baptism: for He saith to the disciples, Go ye and make disciples of all the nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.
[4.] But when Paul has once begun to treat of the flesh, he proceeds to utter all the lowly things, without any fear: for see what he says next:
Ch. 3:1, 2. Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, JESUS Christ, who is 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 directed his discourse to the law of the high-priesthood; for they all had a high esteem for Moses: moreover, he is already before-hand casting down the seeds of the superiority. Well then he begins from the flesh, and goes up to the Godhead, where there was no longer any comparison. He began by assuming for a time their equality from the flesh [from His Human nature], and says, as also Moses in all His house: nor does he at the beginning shew 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, saith he, 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 [only].
As also Moses in all His house, that is, either among the people, or in the temple. In this place however 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 in that by house he means the people, he added, whose house we are; that is, we are in His creation. Then [comes] the superiority.
ver. 3. For this man was counted worthy of greater glory than Moses, (Again [he is speaking] of the Flesh,) inasmuch as he who constructed [the house] hath more honour 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 himself again was of the people, it follows that he also was of the household. For so also we are accustomed to say, such an one is of such an one’s house [or household]. 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 [is] God. Moses he means. And see how he covertly shews the superiority. Faithful, he says, in all His house, being himself also of the house, that is, of the people. The builder has more honour than the house, yet he did not say “the artificer hath more honour than his works,” but he that constructed the house, than the house. ver. 4. But he that constructed all things is God. Thou seest that he is speaking not about the temple but about the whole people.
ver. 5. And Moses indeed [was] faithful in all His house, as a servant, for a testimony of those things which were to he spoken. Here is 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 genuineness of 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 an owner, but the other as a servant.
Whose house are we [i. e.], God’s [house], if we hold fast the confidence and the glorying of the hope firm unto the end. In this place again he encourages them to stand nobly, and not to fall: for we shall be the house of God (he saith), as Moses was, if we hold fast our confidence and our glorying 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, does not have confidence, he that is perplexed doth not glory.
And then he also commends them saying, if we hold fast the confidence and the glorying of the hope firm unto the end, implying that they had even made a beginning; but that there is need of the end; and [it is necessary for them] not simply to stand, but to have their hope firm in full assurance of faith, without being shaken from their position by their trials.
[5.] And be not thou astonished, that the [words] Himself being tempted are spoken more after the manner of men. For if of the Father, who was not made flesh, the Scripture saith, The Lord looked down from heaven, and beheld all the sons of men, 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; and again, God cannot endure the evil ways of men, [saith] the divine Scripture, shewing forth the greatness of His wrath: much more of Christ, who even suffered in the flesh, are these things said. For inasmuch as many men consider experience more to be relied on than any thing else for [the attainment of] knowledge, he wishes to point out that He that has suffered knows what human nature suffers.
Whence holy brethren (he saith 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 recompence. What then?) Consider the Apostle and High Priest of our confession, Christ JESUS, who was faithful to Him that made Him, as also Moses [was faithful] in all His house. (What is who was faithful to Him that made Him? it is, well disposed towards Him, 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 how great 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 confession, that is of the Faith. This One also was entrusted with a people, as the other with the command and guardianship 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 and Hear ye ravines, foundations of the earth, for the Lord hath a controversy with His people much more men; that is, that they may be witnesses, when [these] themselves [the Jews] are shameless.
ver. 6. But Christ as a Son. The one takes care of the property of another, but this One of His own. And the glorying 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 glorying of the hope.
And adds, hold it, firm unto the end. For by hope we have been saved; if therefore we have been saved by hope, and are waiting with patience, let us not be grieved at the things that are present, nor seek already those that have been promised afterwards; For (saith he) 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.
[6.] Let us not then be disturbed, let no man be disturbed, when he seeth the wicked prospering. The recompence is not here, either of wickedness or of virtue; and if in any instance there be [here a recompence] 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 abounding in wealth, let us not be cast down; when we see a good man in affliction, 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, know thou that it is for evil on his own head. For, for this cause does he receive his recompence in this life, that having here received the reward of those few good things, he may hereafter be entirely punished yonder. 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 is what Paul teacheth us when he says, For this cause many [are] weak and sickly among you, and a good many sleep. And again, I have delivered such an one to Satan. And the prophet saith, for she hath received of the Lord’s hand her sins double; 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. And again another: O Lord, our God, give peace unto us; for Thou hast rendered all things to us again.
These however are [the words] of one shewing that good men receive here the punishments due for 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 What sort of good things? For in this place by saying thou receivedst, and not thou “hadst given,” he shews 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 saith, 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.
[7.] Let us not then seek relaxation: for Christ promised tribulation to His own disciples: and Paul saith, All who will live godly in Christ Jesus, shall suffer persecution No noble-spirited wrestler, when in the lists, seeks for baths, and a table full of victuals and wine. This is not the conduct of a wrestler but of an effeminate 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 season for the contest and for fighting, therefore also for being wounded, and for being made bloody, and for being in pain. Hear what the blessed Paul saith, So fight I, not as one that beateth the air. Let us consider that our whole life is engaged in combats, and then we shall at no time seek rest, at no time shall we feel it strange when we are afflicted: no more than a boxer feels it strange, when he is engaged in combat. Another season is the season for repose. It is by tribulation we must be made perfect.
And even if there is not any persecution, nor tribulation, yet are there other afflictions which befal us every day. And if we do not endure these, we should scarcely endure those [other]. There hath no temptation taken you, it is said, but such as is common to man Let us then pray indeed to God that we may not come into temptation; but if we have 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 latter of men of noble spirit 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 decline the trial; but in a simple case, when there is no reason, nor need, nor necessity which calls us in connection with religion, let us not run to [trials]. For this is mere display, and useless ambitiousness. But should any of those things which are injurious to religion occur, then even if it be necessary to endure ten thousand deaths, let us in no respect decline the trial. Challenge not trials, when thou findest the things that concern religion succeed as thou desirest. Why drawest thou needless dangers upon thyself which bring no advantage?
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, and commands us to take up the cross and follow Him. For these things are not opposed to one another, nay on the contrary they are exceedingly in harmony. Do thou be so prepared as is a valiant soldier, be continually in thine armour, sober, watchful, ever expecting 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 religion call thee, go forth immediately, and make no account of thy life, and enter with great zeal into the contests, break thou the phalanx of the adversaries, bruise the face of the Devil, set up thy trophy. If however religion be in no wise suffering, and no one laying waste our doctrines (those I mean which relate to the soul), nor compel us to do anything displeasing to God, do not thou interfere needlessly.
The life of the Christian must be full of bloodsheddings; I say not in shedding that of others, but in being prepared to shed his own. Let us then pour out our own blood, when it is done for the sake of Christ, with as great readiness of mind, as one would pour out water (for the blood which circulates around 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.
[8.] There is no persecution now, and God grant that one may never arise: nevertheless another war there is, that of the desire of money, of envy, of the passions. Paul describing this war, saith, We wrestle not against flesh and blood. This war is ever at hand. For this cause he wishes us to stand ever armed. For in that he does wish us to stand ever armed, he says, Stand, having girded yourselves about. 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.
For this cause 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. Why with truth? Because lust is a mockery and a lie: wherefore the prophet saith, My loins are filled with mockings. The thing is not pleasure, but a shadow of pleasure. Having your loins, saith he, girt about with truth; that is, with true pleasure, with temperance, with orderly behaviour. 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.
Moreover he wishes us to have around us a breastplate and a buckler. For wrath 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] with bones, as with a kind of stones, more than any other part, placing them as a support around it, so that wrath 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 what is resisting and hard, [I mean] the 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—for this cause he says, the helmet of salvation. For the brain is indeed by nature soft and tender; and for this cause it is itself also covered above with the scull, as with a kind of shell. And it is to us the cause of all things both good and evil, according as it determine what is fitting, or what is not so. Yea and our feet too and our hands need armour, 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 it behoves [them]. 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 and also to the Holy Ghost be glory, might, honour, now and for ever and world without end. Amen.