Homilies on the Epistle to the Hebrews

“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.

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” — 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” 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.” 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.” 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.” 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.” And again, “I will fear no evil, for You are with me.” And again, “You are my refuge from the affliction which encompasses me.” 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.