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was eternal. This, therefore, which was to come, He did not subject to angels, but to Christ. But that it was said to the Son, he says, is clear; for no one would say that this was to angels. Then he also brings forward another testimony, and says: But one in a certain place testified, saying. Why did he not say the name of the prophet, but concealed it? And in other testimonies he does this: as when he says: And again, when He brings in the first-begotten into the world, He says: And let all the angels of God worship Him; and again, I will be to Him a Father. And to the angels he says: Who makes His angels spirits; but to the Son, And You, Lord, in the beginning laid the foundation of the earth. So also here he says: But one in a certain place testified, saying. This very thing, I think, the concealing and not putting down the one who spoke the testimony, but introducing it as if well-known and manifest, shows that they were exceedingly experienced in the Scriptures. 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, and set him over the works of your hands: you have put all things in subjection under his feet. 2. But though these things were said of humanity in common, yet they would more properly fit Christ according to the flesh; for the words, You have put all things in subjection under his feet, belong more to Him than to us. For the Son of God visited us when we were nothing, and having taken what is from us and united it to Himself, has become superior to all. For in that He put all things in subjection under him, he says, He left nothing that is not put under him. But now we do not yet see all things put under him. But what he says is this: since he said, Until I make your enemies your footstool, and it was likely they would still be troubled, then after inserting a few things, he added this testimony, confirming that one. For so that they might not say, How has he placed his enemies under his feet, when we are suffering so many things? he both sufficiently 63.39 hinted at it in the former passage; for the word, Until, 63.39 did not signify something happening immediately, but in time; but here he explains it. For lest, he says, because they are not yet subjected, you think they are not to be subjected; for that they must be subjected, is clear; for the prophecy was spoken for this reason. For in that He subjected all things to him, he says, He left nothing not subject to him. How then are not all things subjected? Because they are going to be subjected. If, therefore, all things ought to be subjected, but are not yet subjected, do not be distressed nor troubled. For if, when the end had come, and all things had been subjected, you were suffering these things, you would have grieved with reason; but now we do not yet see all things subjected to him, the King has not yet clearly conquered. Why then are you troubled, suffering evil? the preaching has not yet overcome all things, it is not yet time for them to be completely subjected. Then again another exhortation: already he who is to have all things subjected to him, both himself died, and suffered countless things. But we see Jesus, he says, who was made a little lower than the angels, for the suffering of death. Then the good things again, crowned with glory and honor. Do you see how all things fit him? For even the word, "little," would fit him more, who was in Hades for only three days, but not us who are corrupted for a long time; likewise also the words, "with glory and honor," fit him much more than us. Again he reminds them of the cross, zealous to accomplish these two things, both to show his care, and to persuade them to bear all things nobly, looking to the Teacher. For if he who is worshipped by angels, he says, endured to be a little lower than the angels for your sake; much more should you who are less than the angels bear all things for his sake. Then he shows that the cross is glory and honor; just as he himself also calls it glory, saying: The hour has come, that the Son of man should be glorified. If then he calls the things for the sake of his servants glory, much more should you call the things for the sake of the Master. Do you see how great is the fruit of the cross? Do not be afraid of the matter; for though it seems to you to be grim, yet it brings forth countless

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ἦν ἀεί. Ταύτην οὖν τὴν μέλλουσαν ἔσεσθαι οὐκ ἀγγέλοις ὑπέταξεν, ἀλλὰ τῷ Χριστῷ. Ὅτι δὲ πρὸς τὸν Υἱὸν εἴρηται, φησὶ, δῆλον· οὐδὲ γὰρ ἐκεῖνο ἄν τις εἴποι, ὅτι πρὸς ἀγγέλους. Εἶτα καὶ ἑτέραν παράγει μαρτυρίαν, καί φησι· ∆ιεμαρτύρατο δέ πού τις, λέγων. ∆ιὰ τί μὴ τὸ ὄνομα τοῦ προφήτου εἶπεν, ἀλλ' ἔκρυψεν αὐτό; Καὶ ἐν ἑτέραις δὲ μαρτυρίαις τοῦτο ποιεῖ· ὡς ὅταν λέγῃ· Ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει· Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ· καὶ πάλιν, Ἐγὼ ἔσομαι αὐτῷ εἰς Πατέρα. Καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει· Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα· πρὸς δὲ τὸν Υἱὸν, Καὶ καταρχὰς σὺ, Κύριε, τὴν γῆν ἐθεμελίωσας. Οὕτω καὶ ἐνταῦθά φησι· ∆ιεμαρτύρατο δέ πού τις, λέγων. Τοῦτο δὲ αὐτὸ οἶμαι, τὸ κρύπτειν καὶ μὴ τιθέναι τὸν εἰρηκότα τὴν μαρτυρίαν, ἀλλ' ὡς περιφερομένην καὶ κατάδηλον οὖσαν εἰσάγειν, δεικνύντος ἐστὶν αὐτοὺς σφόδρα ἐμπείρους εἶναι τῶν Γραφῶν. Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; ἢ υἱὸς ἀνθρώπου, ὅτι ἐπισκέπτῃ αὐτόν; Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους· δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτὸν, καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου· πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ. βʹ. Ταῦτα δὲ εἰ καὶ εἰς τὴν κοινὴν ἀνθρωπότητα εἴρηται, ἀλλ' ὅμως κυριώτερον ἁρμόσειεν ἂν τῷ Χριστῷ κατὰ σάρκα· τὸ γὰρ, Πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ, ἐκείνου μᾶλλόν ἐστιν, ἢ ἡμῶν. Ὁ γὰρ Υἱὸς τοῦ Θεοῦ οὐδὲν ἡμᾶς ὄντας ἐπεσκέψατο, καὶ τὸ ἐξ ἡμῶν ἀναλαβὼν καὶ ἑνώσας ἑαυτῷ, πάντων ἀνώτερος γέγονεν. Ἐν γὰρ τῷ ὑποτάξαι, φησὶν, αὐτῷ τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· ἐπειδὴ εἶπεν, Ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου, εἰκὸς δὲ ἦν αὐτοὺς ἔτι ἀσχάλλειν, εἶτα μετὰ ταῦτα ὀλίγα τινὰ παρενθεὶς, ταύτην τὴν μαρτυρίαν ἐπήγαγε βεβαιοῦσαν ἐκείνην. Ἵνα γὰρ μὴ λέγωσι, Πῶς τοὺς ἐχθροὺς ἔθηκεν ὑπὸ τοὺς πόδας αὐτοῦ, τοσαῦτα παθόντων ἡμῶν; ἱκανῶς μὲν καὶ 63.39 ἐν τῷ προτέρῳ αὐτὸ ᾐνίξατο· τὸ γὰρ, Ἕως, οὐ τὸ 63.39 εὐθέως ἐδήλου γινόμενον, ἀλλὰ τὸ ἐν χρόνῳ· ἐνταῦθα δὲ αὐτὸ ἐπεξέρχεται. Μὴ γὰρ, ἐπειδὴ οὐδέπω ὑπετάγησαν, φησὶ, νομίσῃς μηδὲ ὑποτάττεσθαι· ὅτι μὲν γὰρ δεῖ ὑποταγῆναι, δῆλον· καὶ γὰρ ἡ προφητεία διὰ τοῦτο εἴρηται· Ἐν γὰρ τῷ ὑποτάξαι αὐτῷ, φησὶ, τὰ πάντα, οὐδὲν ἀφῆκεν αὐτῷ ἀνυπότακτον. Πῶς οὖν οὐ πάντα ὑποτέτακται; Ὅτι μέλλει ὑποτάσσεσθαι. Εἰ τοίνυν πάντα μὲν ὑποταγῆναι ὀφείλει, οὔπω δὲ ὑποτέτακται, μὴ ἄσχαλλε μηδὲ θορυβοῦ. Εἰ μὲν γὰρ τοῦ τέλους παραγενομένου, καὶ πάντων ὑποταγέντων, ταῦτα ἔπασχες, εἰκότως ἤλγεις· νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα, οὔπω ἐκράτησεν ὁ Βασιλεὺς καθαρῶς. Τί τοίνυν θορυβῇ, πάσχων κακῶς; οὔπω πάντων περιγέγονε τὸ κήρυγμα, οὔπω καιρὸς τέλεον ὑποταγῆναι. Εἶτα πάλιν ἑτέρα παράκλησις· ἤδη ὁ μέλλων πάντας ἔχειν ὑποτεταγμένους, καὶ αὐτὸς ἀπέθανε, καὶ μυρία πέπονθε. Τὸν δὲ βραχύ τι παρ' ἀγγέλους ἠλαττωμένον βλέπομεν, φησὶν, Ἰησοῦν, διὰ τὸ πάθημα τοῦ θανάτου. Εἶτα τὰ χρηστὰ πάλιν, ∆όξῃ καὶ τιμῇ ἐστεφανωμένον. Εἶδες πῶς αὐτῷ πάντα ἥρμοσε; καὶ γὰρ τὸ, Βραχὺ, αὐτῷ ἂν ἁρμόσειε μᾶλλον, τῷ τρεῖς ἡμέρας γενομένῳ ἐν τῷ ᾅδῃ μόνας, ἀλλ' οὐχ ἡμῖν τοῖς ἐπιπολὺ φθειρομένοις· ὁμοίως καὶ τὸ, ∆όξῃ καὶ τιμῇ, ἐκείνῳ πολλῷ πλέον, ἢ ἡμῖν ἁρμόσει. Πάλιν αὐτοὺς ἀναμιμνήσκει τοῦ σταυροῦ, δύο ταῦτα κατορθῶσαι σπουδάζων, καὶ τὴν κηδεμονίαν αὐτοῦ δεῖξαι, καὶ πεῖσαι αὐτοὺς πάντα φέρειν γενναίως, εἰς τὸν ∆ιδάσκαλον ἀφορῶντας. Εἰ γὰρ ὁ προσκυνούμενος ὑπ' ἀγγέλων, φησὶν, ἠνέσχετο βραχύ τι παρ' ἀγγέλους ἔχειν διὰ σέ· πολλῷ μᾶλλον σὺ ὁ τῶν ἀγγέλων ἐλάττων, πάντα φέρειν ὀφείλεις δι' αὐτόν. Εἶτα δείκνυσιν, ὅτι δόξα καὶ τιμὴ ὁ σταυρός ἐστιν· ὡσπεροῦν καὶ αὐτὸς δόξαν αὐτὸν καλεῖ λέγων· Ἦλθεν ἡ ὥρα, ἵνα δοξασθῇ ὁ Υἱὸς τοῦ ἀνθρώπου. Εἰ οὖν ἐκεῖνος τὰ διὰ τοὺς δούλους δόξαν καλεῖ, πολλῷ μᾶλλον σὺ τὰ διὰ τὸν ∆εσπότην. Ὁρᾷς τοῦ σταυροῦ τὸν καρπὸν, ὅσος; Μὴ φοβηθῇς τὸ πρᾶγμα· σκυθρωπὸν μὲν γὰρ εἶναί σοι δοκεῖ, μυρία δὲ τίκτει