And deliver them who through fear of death were all their lifetime subject to bondage.
All Commentaries on Hebrews 2:15 Go To Hebrews 2
John Chrysostom
AD 407
And should deliver them, he says, who through fear of death were all their lifetime subject to bondage. Why (he means) do ye shudder? Why do you fear him that has been brought to nought? He is no longer terrible, but has been trodden under foot, has been utterly despised; he is vile and of no account. 2 Timothy 1:10
But what is through fear of death were all their life-time subject to bondage? He either means this, that he who fears death is a slave, and submits to all things rather than die; or this, that all men were slaves of death and were held under his power, because he had not yet been done away; or that men lived in continual fear, ever expecting that they should die, and being afraid of death, could have no sense of pleasure, while this fear was present with them. For this he hinted at in saying, All their life-time. He here shows that the afflicted, the harassed, the persecuted, those that are deprived of country and of substance and of all other things, spend their lives more sweetly and more freely than they of old time who were in luxury, who suffered no such afflictions, who were in continual prosperity, if indeed these all their life-time were under this fear and were slaves; while the others have been made free and laugh at that which they shudder at. For this is now as if, when one was being led away to a captivity leading to death, and in continual expectation of it, one should feed him up with abundant dainties (something such as this was Death of old); but now, as if some one taking away that fear together with the dainties, were to promise a contest, and propose a combat that should lead no longer to death, but to a kingdom. Of which number would you have wished to be— those who are fed up in the prison-house, while every day looking for their sentence, or those who contend much and labor willingly, that they may crown themselves with the diadem of the kingdom? Do you see how he has raised up their soul, and made them elated? He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, has been brought to nought; since he that fears not death is out of reach of the devil's tyranny. For if skin for skin, yea all things a man would give for his life Job 2:4— when any one has determined to disregard even this, of what henceforward will he be the slave? He fears no one, he is in terror of no one, he is higher than all, and more free than all. For he that disregards his own life, much more [does he disregard] all other things. And when the devil finds a soul such as this, he can accomplish in it none of his works. For what? Tell me, shall he threaten the loss of property, and degradation, and banishment from one's country? But these are small matters to him who counts not even his life dear Acts 20:24 unto him, according to the blessed Paul. You see that in casting out the tyranny of death, he also overthrew the strength of the devil. For he who has learned to study innumerable [truths] concerning the resurrection, how should he fear death? How should he shudder any more?
7. Therefore be ye not grieved, saying, why do we suffer such and such things? For so the victory becomes more glorious. And it would not have been glorious, unless by death He had destroyed death; but the most wonderful thing is that He conquered him by the very means by which he was strong, showing in every point the abundance of His means, and the excellence of His contrivances. Let us not then prove false to the gift bestowed on us. For we, he says, have received not a spirit of fear, but a spirit of power, and of love, and of a sound mind. Romans 8:15; 2 Timothy 1:7 Let us stand then nobly, laughing death to scorn.
But [I pause] for it comes over me to groan bitterly [at the thought of] whither Christ has raised us up, and whither we have brought ourselves down. For when I see the wailings in the public places, the groanings over those departing life, the howlings, the other unseemly behavior, believe me, I am ashamed before those heathen, and Jews, and heretics who see it, and before all who for this cause openly laugh us to scorn. For whatever I may afterwards say, I shall talk to no purpose, when philosophizing concerning the resurrection. Why? Because the heathen do not attend to what is said by me, but to what is done by you. For they will say at once, 'when will any of these [fellows] be able to despise death, when he is not able to see another dead?'
Beautiful things were spoken by Paul, beautiful and worthy of Heaven, and of the love of God to man. For what does he say? And He shall deliver them who through fear of death, were all their life-time subject to bondage. But ye do not allow these things to be believed, fighting against them by your deeds. And yet many things exist for this very end, God building a stronghold against it, that He might destroy this same evil custom. For tell me, what mean the bright torches? Do we not send them before as athletes? And what [mean] the hymns? Do we not glorify God, and give thanks that at last He has crowned the departed one, that He has freed him from his labors, that taking away uncertainty, He has him with Himself? Are not the Hymns for this? Is not Psalmody for this? All these are the acts of those rejoicing. For, it is said, is any merry? Let him sing psalms. James 5:13 But to these things the heathen give no heed. For (one will say) do not tell me of him who is philosophical when out of the affliction, for this is nothing great or surprising—show me a man who in the very affliction itself is philosophical, and then I will believe the resurrection,
And indeed, that women engaged in the affairs of this life should act thus is no way surprising. And yet indeed this even is dreadful; for from them also is the same philosophy required. Wherefore also Paul says, But concerning them which are asleep, I would not have you ignorant, that you sorrow not even as the rest who have no hope. 1 Thessalonians 4:13 He wrote not this to solitaries, nor to perpetual virgins, but to women and men in the world. But however this is not so dreadful. But when any man or woman, professing to be crucified to the world, he tears his hair, and she shrieks violently— what can be more unseemly than this? Believe me when I say if things were done as they ought, such persons should be excluded for a long time from the thresholds of the Church. For those who are indeed worthy of being grieved for, are these who still fear and shudder at death, who have no faith in the resurrection.
'But I do not disbelieve the resurrection' (one says) 'but I long after his society.' Why then, tell me, when he goes from home, and that for a long absence, dost not thou do the same? 'Yea, but I do weep then also' (she says) 'and mourn as I long after him.' But that is the conduct of those that really long after their associates, this that of her who despairs of his return.
Think, what you sing on that occasion, Return unto your rest, O my soul, for the Lord has dealt bountifully with you. Psalm 116:7 And again, I will fear no evil, for You are with me. Psalm 23:4 And again, You are my refuge from the affliction which encompasses me. Psalm 32:7 Think what these Psalms mean. But thou dost not give heed, but art drunk from grief.
Consider carefully the funeral lamentations of others that you may have a remedy in your own case. Return, O my soul, to your rest, for the Lord has dealt bountifully with you. Tell me, do you say that the Lord has dealt bountifully with you, and weepest? Is not this mere acting, is it not hypocrisy? For if indeed thou really believest the things you say, your sorrow is superfluous: but if you are in sport and acting a part, and thinkest these things fables, why do you sing psalms? Why do you even endure the attendants? Why do you not drive away the singers? But this would be the act of madmen. And yet far more the other.
For the present, then, I advise you: but as time goes on, I shall treat the matter more seriously: for indeed I am greatly afraid that by this practice some grievous disease may make its way into the Church. The case of the wailings then we will hereafter correct. And meanwhile I charge and testify, both to rich and poor, both to women and men.
May God indeed grant that you all depart out of life unwailed, and according to the fitting rule fathers now grown old may be attended to their graves by sons, and mothers by daughters, and grand-children, and great grand-children, in a green old age, and that untimely death may in no case occur. May this then be, and this I pray, and I exhort the prelates and all of you to beseech God for each other, and to make this prayer in common. But if (which God forbid, and may it never happen) any bitter death should occur, bitter, I mean, not in its nature (for henceforth there is no bitter death, for it differs not at all from sleep), but bitter in regard of your disposition, if it should happen, and any should hire these mourning women, believe me when I say (I speak not without meaning but as I have resolved, let him who will, be angry), that person we will exclude from the Church for a long time, as we do the idolater. For if Paul calls the covetous man an idolater Ephesians 5:5, much more him who brings in the practices of the idolaters over a believer.
For, tell me, for what cause do you invite presbyters, and the singers? Is it not to afford consolation? Is it not to honor the departed? Why then do you insult him? And why do you make him a public show? And why do you make game as on a stage? We come, discoursing of the things concerning the resurrection, instructing all, even those who have not yet been smitten, by the honor shown to him, to bear it nobly if any such thing should happen and do you bring those who overthrow our [teachings] as much as in them lies? What can be worse than this ridicule and mockery? What more grievous than this inconsistency?
8. Be ashamed and show reverence: but if you will not, we cannot endure the bringing in upon the Church of practices so destructive. For, it is said, them that sin rebuke before all. 1 Timothy 5:20 And as to those miserable and wretched women, we through you forbid them ever to introduce themselves into the funerals of the faithful, lest we should oblige them in good earnest to wail over their own evils, and teach them not to do these things in the ills of others, but rather to weep for their own misfortunes. For an affectionate father too, when he has a disorderly son, not only advises him not to draw near to the wicked, but puts them in fear also. Behold then, I advise you, and those women through you, that you do not invite such persons, and that they do not attend. And may God grant that my words may produce some effect, and that my threat may avail. But if (which God forbid) we should be disregarded, we have no choice henceforward but to put our threat into execution, chastising you by the laws of the Church, and those women as befits them.
Now if any man is obstinate and contemptuous, let him hear Christ saying even now, If any one trespass against you, go, tell him his fault between you and him alone; but if he will not be persuaded, take with you one or two. But if even so he contradict, tell it to the Church, but if he shall also refuse to hear the Church, let him be unto you as a heathen man and a publican. Matthew 18:15-17 Now if when a man trespasses against me, and will not be persuaded, [the Lord] commands me thus to turn away from him, judge ye in what light I ought to hold him who trespasses against himself, and against God. For do not you yourselves condemn us when we come down so gently upon you?
If however any man disregard the bonds which we inflict, again let Christ instruct him, saying, Whatsoever you shall bind on earth shall be bound in heaven; and whatsoever you shall loose on earth shall be loosed in heaven. Matthew 18:18 For though we ourselves be miserable and good for nothing and worthy to be despised, as indeed we are; yet are we not avenging ourselves nor warding off anger, but are caring for your salvation.
Be influenced by reverence, I beseech you, and respect. For if a man bear with a friend when he attacks him more vehemently than he ought, ascertaining his object, and that he does it with kind intention, and not out of insolence; much more [should he bear with] a teacher when rebuking him, and a teacher who does not himself say these things as of authority, nor as one in the position of a ruler, but in that of a kindly guardian. For we do not say these things as wishing to exhibit our authority, (for how could we, praying that we may never come to the trial of them?) but grieving and lamenting for you.
Forgive me then, and let no man disregard the bonds of the Church. For it is not man who binds, but Christ who has given unto us this authority, and makes men lords of this so great dignity. For we indeed wish to use this power for loosing; or rather, we wish to have no need even of that, for we wish that there should not be any bound among us— we are not so miserable and wretched [as that] even though some of us are extreme good-for-nothings. If however we be compelled [so to act], forgive us. For it is not of our own accord, nor wishing it, but rather out of sorrow for you that are bound that we put the chains around you. But if any man despise these chains, the time of judgment will come, which shall teach him. And what comes after I do not wish to speak of, lest I should wound your minds. For in the first place indeed we do not wish to be brought into this necessity; but if we are so brought, we fulfill our own part, we cast around the chains. And if any man burst through them, I have done my part, and am henceforth free from blame, and you will have to give account to Him who commanded me to bind.
For neither, when a king is sitting in public, if any of the guard who stand beside him be commanded to bind one of the attendants, and to put the chains around [him], and he should not only thrust this man away, but also break the bonds in pieces, is it the guard who suffers the insult, and not much more the King who gave the order. For if He claim as His own, the things which are done to the faithful, much more will He feel as if Himself insulted when he is insulted who has been appointed to teach.
But God grant that none of those who are over this Church should be driven to the necessity of [inflicting] these bonds. For as it is a good thing not to sin, so is it profitable to endure reproof. Let us then endure the rebuke, and earnestly endeavor not to sin; and if we should sin let us bear the rebuke. For as it is an excellent thing not to be wounded, but, if this should happen, to apply the remedy to the wound, so also in this case.
But God forbid that any man should need such remedies as these. But we are persuaded better things of you, and things that accompany salvation, though we thus speak. Hebrews 6:9 But we have discoursed more vehemently for the sake of greater security. For it is better that I should be suspected by you of being a harsh, and severe, and self-willed person, than that you should do things not approved of God. But we trust in God, that this reproof will not be unserviceable to you, but that you will be so changed, that these discourses may be devoted to encomiums on you and to praises: that we may all be counted worthy to attain to those good things, which God has promised to them that love Him in Christ Jesus our Lord, with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
