Homilies on the Gospel of St. John and the Epistle to the Hebrews

NPNF (V1-14)St. Chrysostom383“whereof we speak,” that he might not allow the mind to wander away in search of some other.How then does he call it “the world to come”? Exactly as he also says in another place, “Who isthe figure of him that was to come,” 2782 ( Rom. v. 14 ,) when he is speaking about Adam andChrist in the Epistle to the Romans; calling Christ according to the flesh “Him that was to come”in respect of the times of Adam, (for [then] He was to come). So now also, since he had said, “butwhen he bringeth in the First-Begotten into the world”: that thou mightest not suppose that he isspeaking of another world, it is made certain from many considerations and from his saying “tocome.” For the world was to come, but the Son of God always was. This world then which wasabout to come, He put in subjection not to Angels but to Christ. For that this is spoken with referenceto the Son (he says) is evident: for surely no one would assert the other alternative, that it hadreference to Angels.Then he brings forward another testimony also and says, “but one in a certain place testified,saying.” Wherefore did he not mention the name of the prophet, but hid it? Yea, and in othertestimonies also he doth this: as when he saith, “but when He bringeth in again the First-Begotteninto the world, He saith, And let all the Angels of God worship Him. And again, I will be to Hima Father. And of the Angels He saith, Who maketh His angels spirits. And, Thou, Lord, in thebeginning hast laid the foundations of the earth” ( c. i. 6, 5, 7, 10 ):—so also here he saith, “butone in a certain place testified, saying.” And this very thing (I conceive) is the act of one thatconceals himself, and shows that they were well skilled in the Scriptures; his not setting down himwho uttered the testimony, but introducing it as familiar and obvious.“What is man that Thou art mindful of him, or the son of man that Thou visitest him? Thoumadest him a little lower than the angels: Thou crownedst him with glory and honor.” 2783 ( Ver.8 .) “Thou hast put all things in subjection under his feet.”Now although these things were spoken of human nature generally, they would neverthelessapply more properly to Christ according to the flesh. For this, “Thou hast put all things in subjectionunder his feet,” belongs to Him rather than to us. For the Son of God visited us when we werenothing: and after having assumed our [nature], 2784 and united it to Himself, He became higherthan all.“For,” he says, “in that He hath put all things in subjection under Him, He left nothing not putunder Him: but now we see not yet all things put under Him.” What he means is this:—since hehad said, “Until I make Thine enemies Thy footstool” ( c. i. 13 ),—and it was likely that theywould still be grieved,—then having inserted a few things after this parenthetically, he added thistestimony in confirmation of the former. For that they might not say, How is it that He hath put Hisenemies under His feet, when we have suffered so much? he sufficiently hinted at it in the formerplace indeed (for the word “until” showed, not what should take place immediately, but in courseof time) but here he followeth it up. For do not suppose (he says) that because they have not yetbeen made subject, they are not to be made subject: for that they must be made subject, is evident;for, on this account was the prophecy spoken. “For,” he says, “in that He hath put all things under2782τοῦ μέλλοντος2783S. B. add καὶ κατέστησας αὐτὸν ἐπὶ τὰ ἔργα τῶν χειρῶν σου . This clause is omitted from the text of the Epistle by criticaleditors of the New Testament, and is not commented on by St. Chrysostom. [It is bracketed by Lu., Tr., W. H., and the Basleed., but retained in the Revision.—F.G.]2784τὸ ἐξ ἡμῶν552