ACC ~ Hebrews 2 v10 - 18

OVERVIEW:

Christ is the pioneer or captain of salvation. He is the Savior; we are the saved. He is the cause of our salvation. Perfection in suffering here means that the one who suffers for another becomes more glorious, but this is no addition to Christ. All are unified in the purpose of Christ’s sufferings, namely, to redeem the world from suffering, which is a “far greater thing than making the world and bringing it out of things that are not” (CHRYSOSTOM). Those sufferings made his divine nature as well as God’s grace evident (THEODORE). The one who made all things to exist cannot himself be a creature (ATHANASIUS). He is the Son of God by nature; we are God’s sons by grace (THEODORET), and thus are the Lord’s siblings by grace (CHRYSOSTOM, PHOTIUS, AUGUSTINE, THEODORET). He incorporates us into his own body (THEODORE). Cyril of Alexandria emphasizes the unity of the two natures in the person of Christ in the economy of salvation: “For existing essentially as life, the only begotten Word of God united himself to earthly and mortal flesh in order that death, which was pursuing it like some wild beast, might thereafter relax its hold.”

Ambrose asserts that Christ is both the victim and the high priest. Maximus the Confessor explains that Christ destroys death through death by casting at the devil the weapon of the flesh that had vanquished Adam; the flesh became poison to the devil in order that he might vomit up all those whom he had swallowed up in death. In high rhetorical style, Eusebius shows how Christ pursued death from behind and drove it on until he burst the eternal gates of its dark realms and made a return road back to life for the dead in bondage there. Chrysostom uses the same image of pursuit to refer to human nature: “For when human nature was fleeing from him (and fleeing far away . . .), he pursued after and overtook us.”

In his baptism, Jesus imparted grace and dignity on those baptized (CYRIL OF JERUSALEM). When he surrendered his life to receive it again, he destroyed death, liberated us from the bondage of the devil (CHRYSOSTOM) and restored our nature to incorruption (CYRIL OF ALEXANDRIA). Through his death, Christ annihilated fear of death (PHOTIUS). When the veil in the temple was torn, the things of heaven were revealed (GREGORY OF NAZIANZUS). Cyril of Alexandria insists on the organic and indivisible unity of human and divine in Christ. That Jesus shares our humanity makes us his brothers. His incarnation, death and resurrection were real, not illusory (CHRYSOSTOM). Ephrem summarizes what all of the Fathers are agreed upon, namely, that because Christ experienced passions and temptations by being connatural with us, he was able to help those who are infirm and victims of temptation. The Lord took hold of us and wrought innumerable good things. In doing so, he sympathized with our sufferings. His overcoming temptations teaches us to overcome our daily temptations (CHRYSOSTOM, PHOTIUS).

2:10 | Bringing Many to Glory

HE ALWAYS HAD THAT GLORY BY NATURE. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 4.4.

PERFECT THROUGH SUFFERINGS. THEODORE OF MOPSUESTIA: 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. COMMENTARY ON HEBREWS 2.9-10.

GREATER THAN CREATING THE WORLD. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 4.4.

WE WERE MADE FOR HIM. ATHANASIUS: 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? LETTER TO THE BISHOPS OF EGYPT 2.15.

TOGETHER WITH THE SON, YET SEPARATE. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 4.4.

2:11-12 | Not Ashamed to Call Us Siblings

WE ARE SONS AND DAUGHTERS BY GRACE. THEODORET OF CYR: “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. INTERPRETATION OF HEBREWS 2.

CLOTHED AS OUR SIBLING. CHRYSOSTOM: “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.’” For when he clothed himself with flesh, he clothed himself also with his siblings, and at the same time came in human form. ON THE EPISTLE TO THE HEBREWS 4.5.

GOD BY NATURE, BROTHER BY GRACE. PHOTIUS: “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. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.11.

BORN UNTO GOD’S GRACE. AUGUSTINE: 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. ON FAITH AND THE CREED 4.6.

CLOTHED WITH OUR NATURE. THEODORET OF CYR: 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. INTERPRETATION OF HEBREWS 2.14-15.

2:13 | Children God Has Given

HE MAKES US HIS OWN BODY. THEODORE OF MOPSUESTIA: 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.” CATECHETICAL HOMILIES 16.25.

MASTERS AND SLAVES, BRETHREN AND CHILDREN. THEODORET OF CYR: 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?” 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. INTERPRETATION OF HEBREWS 2.

2:14 | Destroying the Power of Death

SOME WILD BEAST. CYRIL OF ALEXANDRIA: 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? COMMENTARY ON HEBREWS.

RISING LIKE DOUGH. MAXIMUS THE CONFESSOR: 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. 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. THE LORD’S PRAYER 348.

THE LAWS OF LOVE. EUSEBIUS OF CAESAREA: 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,” 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. …

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?” “The sting of death is sin, and the power of sin is the law.” PROOF OF THE GOSPEL 4.12.

BAPTISM DRAWS DEATH’S STING. CYRIL OF JERUSALEM: 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. When, therefore, it was necessary to crush the heads of the dragon, descending into the water, he bound the strong one, that we might receive the “power to tread upon serpents and scorpions.” 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. 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?” Baptism draws death’s sting. CATECHETICAL LECTURES 3.11.

THE WORD BECAME FLESH. CYRIL OF ALEXANDRIA: 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. ON THE UNITY OF CHRIST 744.

THE VEIL IS RENT. GREGORY OF NAZIANZUS: He surrenders his life, yet has the power to take it again. Yes, the veil is rent, for things of heaven are being revealed, rocks are being split, and dead men have an earlier awakening. He dies but he brings to life, and by death he destroys death. He is buried, yet he rises again. He goes down to hades, yet he leads souls up, ascends to heaven, and will come to judge the quick and dead. ON THE SON, THEOLOGICAL ORATION 3(29).20.

JESUS CHRIST MUST NOT BE DIVIDED. CYRIL OF ALEXANDRIA: 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. SECOND LETTER TO NESTORIUS.

PRIEST AND VICTIM ARE ONE. AMBROSE: 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. ON THE CHRISTIAN FAITH 3.11 [86-87].

THE LIKENESS IS IN THE FLESH. CHRYSOSTOM: “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. ON THE EPISTLE TO THE HEBREWS 4.5.

STRONG WEAPON AGAINST THE WORLD. CHRYSOSTOM: 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? ON THE EPISTLE TO THE HEBREWS 4.6.

SIN IS THE POWER OF DEATH. OECUMENIUS: 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. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.14.

CHRIST CONQUERED THE FEAR OF DEATH. PHOTIUS: 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.” 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. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.14-15.

2:15 | Lifelong Bondage

NO SENSE OF PLEASURE. CHRYSOSTOM: 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. ON THE EPISTLE TO THE HEBREWS 4.6.

YOKE OF MORTALITY. THEODORET OF CYR: 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. INTERPRETATION OF HEBREWS 2.

THOSE WHOM THE FEAR OF DEATH RULED. EPHREM THE SYRIAN: “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.” “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. God appointed him high priest not for those things which are generously given to us through sacrifices, as through Eleazar, 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. COMMENTARY ON THE EPISTLE TO THE HE-BREWS.

LAUGHING DEATH TO SCORN. CHRYSOSTOM: 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.” 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,” 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.” Let us stand then nobly, laughing death to scorn. ON THE EPISTLE TO THE HEBREWS 4.6-7.

2:16 | The Descendants of Abraham

REALLY AN INCARNATION. CYRIL OF ALEXANDRIA: 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,” 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. ON THE INCARNATION 681.

SEED OF ABRAHAM. THEODORET OF CYR: 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,” reminding them also of the promise made to Abraham. INTERPRETATION OF HEBREWS 2.

GREAT THINGS CONCERNING THE HUMAN RACE. CHRYSOSTOM: 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,”) 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,” 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. ON THE EPISTLE TO THE HEBREWS 5.1.

IMPROVING OUR STATE. CYRIL OF ALEXANDRIA: 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. ON THE INCARNATION 684.

HE PAID HUMANKIND’S DEBT. THEODORET OF CYR: 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. INTERPRETATION OF HEBREWS 2.

2:17 | High Priest

WAYS BEYOND NUMBER. CHRYSOSTOM: 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,” 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. ON THE EPISTLE TO THE HEBREWS 5.1-2.

2:18 | Able to Help Those Who Are Tempted

THE FLESH ITSELF SUFFERED MANY FEARFUL THINGS. CHRYSOSTOM: “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. ON THE EPISTLE TO THE HEBREWS 5.2.

HE EXTENDS ASSISTANCE TO THOSE UNDER ATTACK. THEODORET OF CYR: 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. INTERPRETATION OF HEBREWS 2.

AFFLICTIONS THAT BEFALL US EVERY DAY. CHRYSOSTOM: 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.” 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” and commands us to “take up the cross and follow” him. 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. ON THE EPISTLE TO THE HEBREWS 5.7.

THE POWER OF JESUS IS THE POWER OF THE CROSS. PHOTIUS: “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. FRAGMENTS ON THE EPISTLE TO THE HEBREWS 2.18.