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good things. From these things he shows the benefit of temptation. Then he says: That by the grace of God he might taste death for every man. That, he says, by the grace of God. And He suffered these things for the sake of the grace of God toward us; He that spared not his own Son, he says, but delivered him up for us all. For what reason? He owed us nothing, but did it by grace. And again in the Epistle to the Romans he says, Much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. That by the grace of God he should taste death for every man; not for the faithful only, but even for the whole world; for He indeed died for all. What then, if all have not believed? He has fulfilled his own part. And he properly said: He should taste death for every man. And he did not say: ‘should die’; for as one who had truly tasted it, thus after a short interval in it, He immediately arose. By saying, therefore, 'For the suffering of death,' he signified a real death; but by [saying] 'better than the Angels,' he indicated the resurrection. For just as a physician, having no need to taste the foods prepared for the sick, for the sake of his care for him tastes them first, that 63.40 he may persuade the sick man to take heart and venture upon the food; so also Christ, since all men feared death, persuading them to make bold against death, himself tasted it, though having no need. For the prince of this world, he says, cometh, and hath nothing in me. Thus, both 'by grace,' and 'that he might taste death for every man,' establishes this. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 3. He speaks here concerning the Father. Do you see how again 'by whom' is fitting for him? He would not have done this, if it were of inferiority, and pertained only to the Son. What he says is this: he has done things worthy, he says, of his own love for mankind by showing the firstborn to be more glorious than all, and like a noble athlete who surpasses the others, to set an example for the rest. The captain of their salvation; that is, the cause of salvation. Do you see how great the difference is? He is a Son, and we are sons; but He saves, and we are saved. Did you see how he both brings us together and separates us? 'In bringing many,' he says, 'sons unto glory.' Here he brought them together. 'The captain of their salvation;' and again he separated them. 'To make perfect through sufferings.' Therefore sufferings are perfection, and the cause of salvation. Do you see that to suffer evil is not a mark of being forsaken? But if God has honored the Son first with this, by leading him through sufferings; truly, than making the world, and bringing it forth from things that are not, to take on flesh and suffer what He suffered is much greater. And this indeed is of love for mankind, but that is much more so. And he himself showing this very thing, says: That in the ages to come he might shew the exceeding riches of his grace, and hath raised us up together, and made us sit together in heavenly places in Christ Jesus. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For it became him, he says, being the one who cares, and who brought all things into being, to give up the Son for the salvation of the rest, the one for the many. But he did not speak thus, but, 'to make perfect through sufferings,' showing that he who suffers for another not only benefits that one, but also himself becomes more glorious and more perfect. And this, he says, is for the faithful, encouraging them. For Christ was glorified then, when He suffered. But when I say, that 'He was glorified,' do not think that an addition of glory was made to him; for he always had that of his nature, having received no addition. For both he that sanctifieth, he says, and they who are sanctified are all of one. For which cause he is not ashamed to call them brethren. Behold again how he brings them together, honoring them and comforting them and making them brothers of Christ, in this respect

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ἀγαθά. ∆είκνυσιν ἐκ τούτων τοῦ πειρασμοῦ τὸ ὄφελος. Εἶτά φησιν· Ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου. Ὅπως, φησὶ, χάριτι Θεοῦ. Κἀκεῖνος μὲν διὰ τὴν χάριν τοῦ Θεοῦ τὴν εἰς ἡμᾶς ταῦτα πέπονθεν· Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, φησὶν, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν. Τίνος ἕνεκεν; Οὐκ ὤφειλε τοῦτο ἡμῖν, ἀλλὰ χάριτι πεποίηκε. Καὶ πάλιν ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ φησι Πολλῷ μᾶλλον ἡ χάρις τοῦ Θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. Ὅπως χάριτι Θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου· οὐχὶ τῶν πιστῶν μόνον, ἀλλὰ καὶ τῆς οἰκουμένης ἁπάσης· αὐτὸς μὲν γὰρ ὑπὲρ πάντων ἀπέθανε. Τί δὲ, εἰ μὴ πάντες ἐπίστευσαν; Αὐτὸς τὸ ἑαυτοῦ πεπλήρωκε. Καὶ κυρίως εἶπεν· Ὑπὲρ παντὸς γεύσηται θανάτου. Καὶ οὐκ εἶπεν· Ἀποθάνῃ· ὥσπερ γὰρ ὄντως γευσάμενος, οὕτω μικρὸν ἐν αὐτῷ ποιήσας διάστημα, εὐθέως ἀνέστη. Τῷ μὲν οὖν εἰπεῖν· ∆ιὰ τὸ πάθημα τοῦ θανάτου, τὸν ὄντως θάνατον ἐσήμανε· τῷ δὲ, Ἀγγέλων κρείττων, τὴν ἀνάστασιν ἐδήλωσε. Καθάπερ γὰρ ἰατρὸς οὐκ ἔχων ἀνάγκην τῶν τῷ ἀῤῥώστῳ παρεσκευασμένων σιτίων ἀπογεύσασθαι, διὰ τὴν περὶ ἐκεῖνον κηδεμονίαν πρότερον αὐτὸς ἀπογεύεται, ἵνα 63.40 πείσῃ τὸν ἄῤῥωστον θαρσοῦντα κατατολμῆσαι τῆς βρώσεως· οὕτω καὶ ὁ Χριστὸς, ἐπειδὴ πάντες ἄνθρωποι τὸν θάνατον ἐδεδοίκεσαν, πείθων αὐτοὺς κατατολμᾷν τοῦ θανάτου, καὶ αὐτὸς ἀπεγεύσατο αὐτοῦ, οὐκ ἔχων ἀνάγκην. Ἔρχεται γὰρ, φησὶν, ὁ τοῦ κόσμου τούτου ἄρχων, καὶ οὐχ εὑρίσκει ἐν ἐμοὶ οὐδέν. Οὕτω καὶ τὸ, Χάριτι, καὶ τὸ, Ὑπὲρ παντὸς γεύσηται θανάτου, τοῦτο συνίστησιν. Ἔπρεπε γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. γʹ. Περὶ τοῦ Πατρὸς ἐνταῦθα λέγει. Ὁρᾷς πῶς πάλιν τὸ, ∆ι' οὗ, αὐτῷ ἁρμόζει; Οὐκ ἂν τοῦτο ἐποίησεν, εἴ γε ἐλαττώσεως ἦν, καὶ τῷ Υἱῷ μόνον προσῆκον. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· ἄξια, φησὶ, τῆς φιλανθρωπίας αὑτοῦ πεποίηκε τῷ τὸν πρωτότοκον λαμπρότερον ἀποδεῖξαι πάντων, καὶ ὥσπερ ἀθλητὴν γενναῖον καὶ τοὺς ἄλλους ὑπερέχοντα, τοῖς ἑτέροις ὑπόδειγμα θεῖναι. Τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν· τουτέστι, τὸν αἴτιον τῆς σωτηρίας. Ὁρᾷς ὅσον τὸ μέσον; καὶ οὗτος Υἱὸς, καὶ ἡμεῖς υἱοί· ἀλλ' ὁ μὲν σώζει, ἡμεῖς δὲ σωζόμεθα. Εἶδες πῶς ἡμᾶς καὶ συνάγει καὶ διίστησι; Πολλοὺς, φησὶν, υἱοὺς εἰς δόξαν ἀγαγόντα. Ἐνταῦθα συνήγαγε· Τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν· καὶ πάλιν διέστησε. ∆ιὰ παθημάτων τελειῶσαι. Ἄρα τὰ παθήματα τελείωσις, καὶ αἰτία τῆς σωτηρίας. Ὁρᾷς ὅτι τὸ παθεῖν κακῶς, οὐκ ἔστιν ἐγκαταλελειμμένων; Εἰ δὲ τούτῳ πρώτῳ τετίμηκε τὸν Υἱὸν ὁ Θεὸς, τῷ διὰ παθημάτων αὐτὸν ἀγαγεῖν· ὄντως τοῦ τὸν κόσμον ποιῆσαι, καὶ ἐκ μὴ ὄντων παραγαγεῖν αὐτὸν, τὸ σάρκα ἀναλαβόντα παθεῖν ἅπερ ἔπαθε, πολλῷ μεῖζόν ἐστι. Καὶ τοῦτο μὲν οὖν φιλανθρωπίας, ἐκεῖνο δὲ πολλῷ πλέον. Καὶ δεικνὺς καὶ αὐτὸς τοῦτο αὐτὸ, φησίν· Ἵνα ἐνδείξηται ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὑτοῦ, καὶ συνήγειρε καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ Ἰησοῦ. Ἔπρεπε γὰρ αὐτῷ, δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας αὐτῶν διὰ παθημάτων τελειῶσαι. Ἔπρεπε γὰρ αὐτῷ, φησὶ, τῷ κηδεμόνι ὄντι, καὶ πάντα εἰς τὸ εἶναι παραγαγόντι, ἐκδοῦναι τὸν Υἱὸν ὑπὲρ τῆς τῶν λοιπῶν σωτηρίας, τὸν ἕνα ὑπὲρ τῶν πολλῶν. Ἀλλ' οὐκ εἶπεν οὕτως, ἀλλὰ, ∆ιὰ παθημάτων τελειῶσαι, δεικνὺς ὅτι ὁ παθὼν ὑπέρ τινος, οὐκ ἐκεῖνον ὠφελεῖ μόνον, ἀλλὰ καὶ αὐτὸς λαμπρότερος γίνεται καὶ τελειότερος. Καὶ τοῦτο δὲ πρὸς τοὺς πιστοὺς, φησὶ, παραθαῤῥύνων αὐτούς. Καὶ γὰρ ὁ Χριστὸς τότε ἐδοξάσθη, ὅτε ἔπαθεν. Ὅταν δὲ εἴπω, ὅτι Ἐδοξάσθη, μὴ νομίσῃς δόξης πρόσληψιν αὐτῷ γίνεσθαι· ἐκείνην γὰρ τὴν τῆς φύσεως εἶχεν ἀεὶ, οὐδὲν προσλαβών. Ὅ τε γὰρ ἁγιάζων, φησὶ, καὶ οἱ ἁγιαζόμενοι, ἐξ ἑνὸς πάντες. ∆ι' ἣν αἰτίαν οὐκ ἐπαισχύνεται ἀδελφοὺς αὐτοὺς καλεῖν. Ἰδοὺ πάλιν πῶς συνάγει τιμῶν αὐτοὺς καὶ παραμυθούμενος καὶ ἀδελφοὺς αὐτοὺς ποιῶν τοῦ Χριστοῦ, κατὰ τοῦτο