Chapter 2

Theophylact of Ohrid, Exposition of the Epistle to the Hebrews — Chapter Two

¹ Therefore we ought to give the more earnest heed to the things that have been heard. Since, he says, so great is the preeminence of the Son who has spoken to us, over both the prophets and the angels who ministered in the Old [Covenant], we ought to give heed to the things spoken by him more than to the Law. Yet he did not say this openly, lest he should wound them at the outset; but he gave [them ground] to reason it out as a consequence. And he says these things not as comparing the Old with the New—far from it—but with a view to their supposition, who held great opinions concerning the Old and despised the New.

² Lest at any time we drift away. That is, lest we fall away and perish. And he took the expression from the Proverbs: For, my son, he says, do not drift away; that he might show both the easiness of perishing and the grievousness of the destruction; for what has drifted away is hard to bring back.

³ For if the word spoken through angels proved steadfast. Behold, he discloses his meaning. And by the “word spoken through angels” we must understand either the Decalogue—for it is likely that angels were present then, having been entrusted with the nation, and they themselves sounded the trumpets, and the other things, the fire, the darkness, as in [the Epistle] to the Galatians: Ordained through angels; and again, You received the Law by the disposition of angels;—or by “word,” all the ordinances in the Old [Covenant] administered through the angels: as in the case of the weeping, in the case of the Judges, in the case of Samson. Wherefore he did not say “law,” but “word,” that he might indicate these things. All these, then, [proved] steadfast, that is, they came to be true, and the threats issued in deed, and none of them failed.

⁴ And every transgression and disobedience received a just recompense. Not this one, but not that one; rather, every one, and nothing remained unavenged. He calls the punishment a “recompense” (wage), although the name is [usually] applied to favorable things; but the Apostle is not concerned about [precise] words.

⁵ How shall we escape, if we neglect so great a salvation? There, a word; here, a salvation. And if there too [there was] a salvation, yet not a great one; for they were saved from enemies and received the good things of the earth; but here it is exceedingly great. Therefore he said, “so great.” For the abolition of death, and the destruction of demons, and the kingdom of heaven—all come to pass for you through the things spoken to you by the Son.

⁶ Which, having received its beginning of being spoken through the Lord, was confirmed to us by those who heard. Adding the [note of] trustworthiness, he says that This salvation was not spoken through prophets or angels, but by the Master of all himself; from the very fountain it had its beginning; then it was conveyed also to us, surely and faithfully, through the very eyewitnesses and ministers of the Word. Which Luke also says. For they surely gave us full assurance. How then does he say elsewhere that he did not hear from men? Because there it was great and necessary for him to establish the urgent point, that he is not a disciple of men. For he was being slandered as not having heard the Lord; and on this account his preaching was in danger of being disbelieved among the disciples. But now there is not so much need of this. For neither did he preach to the Hebrews, nor was he slandered among these as a disciple of men, and not of Christ. Or [it is] because here too, by adding “God bearing witness with them by signs and wonders,” he shows that not from men, but from God, did he receive these things.

⁷ God bearing witness with them by signs and wonders. Having said that it was confirmed, he shows how. For lest anyone say that “Those who heard fabricated [it],” God, he says, bears witness with them; but he would not have borne witness, were they fabrications. They bear witness, he says, themselves; and God bears witness with them, not uttering a voice, but confirming by signs and wonders the things they say. So that we believe God, not men.

⁸ And by manifold powers. Indicating the abundance of the gifts of grace, he said “manifold.” For never were so many signs, and so various, brought to pass. And since the sorcerers too do many things, he said “powers.” For those [of the sorcerers] are not powers, but weakness, and illusion, and empty things.

⁹ And by distributions of the Holy Spirit, according to his will. This too he added for the same reason. For the things of the sorcerers are not of the Holy Spirit, but deceits of unclean demons. And he hints also at something else. For it is likely that there were not many there who had gifts of grace, but that these had failed because of their sluggishness. Therefore, that he may console them in this, he says that the distributions of the Spirit come to pass according to his will. He himself knows what is profitable for each, and so apportions the grace. Often, because of an unclean life, one does not receive a gift of grace; often, though having a clean life, one does not receive [it], lest he be lifted up. Wherefore they were given rather to the humble and unpretentious.

¹⁰ For it was not to angels that he subjected the world to come. Still showing the preeminence of the Son over the angels, he says that it was not to these that he subjected the world—that is, this creation—but to the Son. And he calls it “to come,” because the Son of God always was, but this was about to come to be, not existing before, that is. So far, then, as concerns the eternal existence of the Son, the world was “to come.”

¹¹ Concerning which we speak. That is, concerning which we said above that, “When he brings in the Firstborn into the world.” Let not your mind, then, wander off seeking another. But some understood by “the world to come” the world that is to be. Concerning which, he says, is our whole discourse. For then the angels shall stand by as servants, but the Son shall sit as judge. But one somewhere testified, saying: What is man, that you are mindful of him? or the son of man, that you visit him? You made him a little lower than the angels; you crowned him with glory and honor; you subjected all things under his feet. He does not name the one who spoke, since he is conversing with those skilled in the Scriptures. All these things were said both of the common manhood; yet more properly would they suit Christ according to the flesh. For indeed the Son of God visited human nature, which was nothing, and taking it to himself and uniting it to himself, he was shown to be higher than all.

¹² For in subjecting all things to him, he left nothing not subjected to him. But now we do not yet see all things subjected to him. Since they were being persecuted and suffering ill, lest they should say, “How do you say that he subjected all things, seeing that we are persecuted and suffer ill at the hands of his enemies? so that they are not yet subjected, and you deceive us”; on this account, therefore, he says: Be not troubled, nor faint-hearted; for all things are about to be subjected to him. For this reason the Scripture said, “He subjected”—setting down what will surely come to pass, even if it has not yet happened, as though it had already arrived. Be not, then, distressed at suffering ill; the preaching has not yet prevailed over all, it is not yet the time for [all things] to be perfectly subjected, yet subjected they surely will be.

¹³ But we see Jesus, who was made a little lower than the angels, on account of the suffering of death crowned with glory and honor. He is eager to show that the things said suit Christ, and he says that, Even if the “He subjected all things” does not seem to suit him so [readily]—although we have shown that this too will surely come to pass—yet the “made a little lower than the angels” suits him rather than us. For he, having been three days in Hades as man, was made a little lower than the angels, inasmuch as they are not subject to death at all; but we, being corrupted for a long time, are made not a little, but very much, lower than they. And the “crowned with glory and honor on account of the suffering” suits him rather than us. And by saying “the suffering of death,” he indicated the true death. For it was not an illusion of death, but a real and active suffering. And he reminded them of the cross and the death, that he might persuade them to bear their afflictions nobly, looking to their Teacher. But also, he says, the cross became glory and honor to him; therefore your afflictions too [are glory and honor] to you, yes, your sufferings. Why then do you shrink from the things that crown [you]? He suffered for you, the slave; will you not endure to be afflicted for him, the Master?

¹⁴ That by the grace of God he might taste death for every one. For God, not as owing anything to us, but by grace, gave his Son to death, and not for the faithful only, but for the whole world. For even if not all were saved, yet he for his part fulfilled what was his. And he well said, “might taste.” For just as one who truly tasted, so, having made but a little interval in death, he straightway rose again. Whence in this too he is better than the angels, in that he was shown to be above death. For just as a physician, seeing the sick man dreading to taste the food set before him, himself tastes it first, that he may persuade the sick man to take it courageously; so also the Lord, seeing us dreading death, tasted of it, although he had no necessity [to do so]. For he was not subject to it, but the whole was grace, that, having shown it to be nothing, he might persuade us too to take courage against it. But the Nestorians, corrupting the Scripture, say: “Apart from God he tasted death for every one,” that they may establish that the Godhead was not present with Christ crucified, as not being united to him according to hypostasis, but according to relation. To whom a certain Orthodox, mocking their folly, said that, Let the Scripture stand, as you say, and even so the saying is for us. For “apart from God,” he died for every other one, and even for the angels themselves, that he might dissolve their enmity toward us and procure joy for them.

¹⁵ For it became him, for whom are all things. That is, the Father; and “for whom are all things,” that is, he is the cause of all things. And through whom are all things. Observe the “through whom,” set down of the Father. But it would not have been, if it were [a mark] of inferiority and belonged to the Son alone, applied to the Father. And learn what the “through whom” signifies. Since he said “for whom are all things,” lest anyone conceive something absurd, that he himself needs all things—for the preposition “through” signifies some such thing too, as when we say, “On account of man the creation was brought forth”—he added the “through whom,” explaining that the “for whom” is to be understood thus: as “through him,” that is, “by him,” all things having come to be. So that, in the case of the Son too, whenever the “through whom” is said, receive it thus, as equivalent to “by whom.”

¹⁶ In bringing many sons to glory, to make perfect the author of their salvation through sufferings. From the “You crowned him with glory and honor” he begins. And what he says is of this kind: The Father did a thing worthy of his love for mankind, in showing forth the firstborn of all the sons who are to enjoy his glory more brilliant than all through sufferings, that he might show the others too how one must contend. And “the author of their salvation,” that is, the cause. And observe how great is the interval: both he is Son and we are sons; but he both saves, while we are saved; we are joined to him, and again we are separated. “Bringing many sons to glory”—in this we share with him; “the author of their salvation”—in this we are separated from him. And take note that the sufferings are perfecting, and causes of salvation; and that he who suffers for someone not only benefits that one, but himself becomes more brilliant and more perfect. And understand “perfecting” here as the glory wherewith he was glorified; and receive this according to the human [nature]: or [understand] that he had the glory naturally, yet so far as concerns us he was without glory, inasmuch as he was not recognized. But since after the cross he was recognized and glorified, he is said to receive glory, which, though possessing it naturally, he did not have from us as antecedently rendered to him. But the holy Cyril says that the “perfecting” is immortality, which was wanting to Christ in that he was man; and the Father supplied this to him through the Resurrection. For having risen, death no longer has dominion over him. And he deemed the whole [human] nature in him worthy of this perfecting.

¹⁷ For both he who sanctifies and those who are sanctified are all of one. Behold, again he shows this, that we are brothers of Christ, and that we have been so honored. For “he who sanctifies,” he says—that is, Christ—“and those who are sanctified”—that is, we—“are all of one,” that is, of the Father. But the one, as genuine Son and from the very essence of the Father; while we [are] creatures. And observe in the very words the preeminence. He sanctifies, but we are sanctified. So that there is both identity and preeminence.

¹⁸ For which cause he is not ashamed to call them brethren. Saying: I will declare your name to my brethren; in the midst of the Church I will hymn you. Observe here too the preeminence. For by saying “he is not ashamed,” he shows that this is not of the nature of the thing, but of the tender affection of the one who is not ashamed. For though we are of one, yet great is the interval, even as great as [that between] Creator and creatures. For having put on the flesh, he put on also the brotherhood, and the brotherhood came together [with it]. Yet again the preeminence. For “I will declare,” he says, to those who are darkened, to those who are ignorant; like to this is the [saying], “I have manifested your name to men.”

¹⁹ And again: I will be confident in him. And through this too he shows that he became man, and our brother. For just as each of men [does], so he too is confident in him, that is, in the Father; at the same time also showing us that we ought to be confident in God alone, seeing that he himself, being Son, and lacking nothing, nevertheless says that he is confident in the Father. But some understood it thus: Since, they say, above he called Christ “brother,” and below “father,” in the middle he shows that those [names] are of the dispensation at the last; but his pre-eternal name is “God.” For who is properly confident in any other than in God? “As though he said: Lest, hearing him [called] brother and father, you should suppose him to be one of the many; he is God, he says, in whom it is written that one must be confident;” so that the saying is not, as from the person of Christ, but of the prophet saying that “I the prophet shall be confident in him, in Christ, as God.” But such an interpretation is not well-fitting.

²⁰ And again: Behold, I and the children whom God has given me. Here he makes Christ our father. And the “has given,” [is said] on account of the good pleasure of the Father at his being made flesh. For unless [the Father] had been well pleased that the Son be made flesh, neither would he have had children.

²¹ Since then the children have shared in flesh and blood, he too likewise partook of the same. Let them be ashamed here, who say that he came in appearance and seeming. For he did not say only that he partook of flesh and blood, as the children—that is, the rest of men—did; although, even if he had said this only, it would have been enough to establish that he was truly made flesh; but he added also the “likewise,” that he might establish the unvarying and true incarnation with respect to us.

²² That through death he might bring to nought him who had the power of death, that is, the devil. He sets down the cause of the dispensation. That, he says, through his own death, which he undertook in that he partook of flesh and blood, he might bring to nought the devil, who had the power of death. How? Through sin; for since he made men sin through their disobedience toward [sin], he it was who fashioned death, using it as a soldier, as it were, and a mighty weapon against human nature. This very [weapon], then, Christ used against him. And this is indeed [a mark] of great power and intelligence, to slay the enemy by the very weapon with which he was slaying many. But some understood it thus: “Him who had the power”—the power, that is, of sin—“that is, the devil,” which [sin] is the strength and might of death.

²³ And might deliver those who through fear of death were all their life subject to bondage, that is, that he might set free the men who were slaves of death, and feared it, and were partakers with it—that is, held fast in the bondage under it, inasmuch as it had not yet been abolished; or because the men of old lived continually, ever expecting to die, and on account of this fear were unable to take perception of any pleasure. For he said, “all their life.” They were, then, subject to bondage, that is, they ever trembled, like slaves before a bitter master, death, enjoying nothing pleasant. And gather from this that all those [under the old order] were unfree and slaves of all things. This too is a consolation to the afflicted faithful, seeing that those now driven and bound live more freely and pleasantly than those of old who seemed to live in luxury, when death prevailed. For those, shaken by the fear of death, were slaves; but you have been delivered from it.

²⁴ For surely it is not of angels that he takes hold. That is, he did not lay hold of the nature of the angels, but he bore this [nature of ours]. And this shows the great love of God toward the human race. For what he did not bestow upon the angels, this he gave to men—to take flesh from them.

²⁵ But he takes hold of the seed of Abraham. He did not say, “he took up,” but “he takes hold,” that he might show that he pursued our nature as it fled and was being removed afar; and overtaking it, he laid hold of it, and clothed himself with it, uniting it to himself, and stayed it from its flight from him. And he did not say, “Of the nature of men,” but, “of the seed of Abraham”; at once both wishing to exalt them, and to show their race honorable, and that they have in this an advantage over the Gentiles, in that from them is the Lord—for he ever shows them favor, wherein no one is harmed—and at the same time reminding them of the promise, that To you and to your seed will I give this land. Since, then, he consented to lay hold of our nature, it followed of necessity that he should be made like to us in all things—that is, be born, be nourished, grow, suffer all that was fitting, and at last die; for this is the “made like in all things.”

²⁶ That he might become a merciful and faithful High Priest in the things pertaining to God. For no other reason, he says, did he take our flesh, than that through it he might have mercy on us, and raise us up who lay below. How? By becoming our High Priest, and offering this flesh, which he assumed from us, in the stead of some other victim, that he might cleanse us from our sins, and mediate for us in the things pertaining to God; for we had been made enemies to him. And “faithful,” that is, true, and able to fulfill the work of the High Priest; for this is [the mark] of a true High Priest, to deliver from sins those whose High Priest he is; or [it means] that he is well received by God in his mediations toward him.

²⁷ To make propitiation for the sins of the people. He showed what it is to be “faithful in the things pertaining to God”; that is, so as to make propitiation for the sins of the people. For this is the great proof of his love, that he did all things in order to loose [our] sins. And why did he not say, “the sins of the world,” but, “of the people”? Because for the present the Lord’s discourse was concerning the Jews, and on their account he came chiefly, that they being saved, the others too might be saved through them—even though the contrary has come to pass. And the angel too [said] to Joseph, He, he says, shall save his people from their sins. He shows, then, here the Jewish nobility, and of how much account they were with the Lord.

²⁸ For in that he himself has suffered, being tempted, he is able to help those who are tempted. This seems lowly and mean, and unworthy of God. For whenever Paul takes hold of the flesh, he utters all lowly things—yet not unworthy of the flesh; and no wonder, since even concerning the Father, who was not made flesh, the Scripture says many things befitting man and lowly: The Lord looked down from heaven, and saw the sons of men; and, Going down I will see; and countless such things. Much more, then, concerning Christ, who for the sake of [our] sins was made flesh and suffered in the flesh, [is it said]; and otherwise too, for the full assurance of the hearers, and on account of their weakness, was it spoken; for indeed men hold experience to be more trustworthy than all things. And what he says is of this kind: Not as God only does he know [it], but also as man he has come to know it through experience. For the very flesh of Christ suffered many things; it knows what affliction is, it knows what temptation is; so that he is able to help, that is, he is ready to give a hand of compassion.