Hebrews 1:1-2
God who at sundry times and in various manners spoke in time past unto the fathers by the Prophets, has at the end of the days spoken unto us by His Son whom He has appointed heir of all things, by whom also He made the worlds.
1. Truly, where sin abounded, grace did much more abound.
Romans 5:20 This at least the blessed Paul intimates here also, in the very beginning of his Epistle to the Hebrews. For since as it was likely that afflicted, worn out by evils, and judging of things thereby, they would think themselves worse off than all other men,— he shows that herein they had rather been made partakers of greater, even very exceeding, grace; arousing the hearer at the very opening of his discourse. Wherefore he says, God who at sundry times and in various manners spoke in times past unto the fathers by the Prophets, has at the end of the days spoken unto us by His Son.
Why did he [Paul] not oppose himself
to the prophets
? Certainly, he was much greater than they, inasmuch as a greater trust was committed to him. Yet he does not so. Why? First, to avoid speaking great things concerning himself. Secondly, because his hearers were not yet perfect. And thirdly, because he rather wished to exalt them, and to show that their superiority was great. As if he had said, What so great matter is it that He sent prophets to our fathers? For to us [He has sent] His own only-begotten Son Himself.
And well did he begin thus, At sundry times and in various manners,
for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, at sundry times and in various manners
are the same as in different ways.
For I
(says He) have multiplied visions, and used similitudes by the ministry of the Prophets.
Hosea 12:10 Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He does not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; For to which of the Angels said He, You are My Son,
Hebrews 1:5, and, Sit on My right hand
? Hebrews 1:13
And look on his great wisdom. First he shows the superiority from the prophets. Then having established this as acknowledged, he declares that to them indeed He spoke by the prophets, but to us by the Only-begotten. Then [He spoke] to them by Angels, and this again he establishes, with good reason (for angels also held converse with the Jews): yet even herein we have the superiority, inasmuch as the Master [spoke] to us, but to them servants, and prophets, fellow-servants.
2. Well also said he, at the end of the days,
for by this he both stirs them up and encourages them desponding of the future. For as he says also in another place, The Lord is at hand, be careful for nothing
Philippians 4:5-6, and again, For now is our salvation nearer than when we believed
Romans 13:11: so also here. What then is it which he says? That whoever is spent in the conflict, when he hears of the end thereof, recovers his breath a little, knowing that it is the end indeed of his labors, but the beginning of his rest.
Hath in the end of the days spoken unto us in [His] Son.
Behold again he uses the saying, in [His] Son,
for through the Son,
against those who assert that this phrase is proper to the Spirit. Do you see that the [word] in
is through
?
And the expression, In times past,
and this, In the end of the days,
shadows forth some other meaning:— that when a long time had intervened, when we were on the edge of punishment, when the Gifts had failed, when there was no expectation of deliverance, when we were expecting to have less than all— then we have had more.
And see how considerately he has spoken it. For he said not, Christ spoke
(albeit it was He who did speak), but inasmuch as their souls were weak, and they were not yet able to hear the things concerning Christ, he says, God has spoken by Him.
What do you mean? did God speak through the Son? Yes. What then? Is it thus you show the superiority? For here you have but pointed out that both the New and the Old [Covenants] are of One and the same: and that this superiority is not great. Wherefore he henceforth follows on upon this argument, saying, He spoke unto us by [His] Son.
(Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spoke to us
: and yet He did not speak to him, but to the Apostles, and through them to the many. But he lifts them [the Hebrews] up, and declares that He spoke also to them. And as yet he does not at all reflect on the Jews. For almost all to whom the prophets spoke, were a kind of evil and polluted persons. But as yet the discourse is not of these: but, hitherto of the gifts derived from God.)
Whom He appointed,
says he, heir of all.
What is whom He appointed heir of all
? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, Ask of Me, and I will give You the heathen for Your inheritance.
Psalm 2:8 For no longer is Jacob the portion of the Lord
nor Israel His inheritance
Deuteronomy 32:9, but all men: that is to say, He has made Him Lord of all: which Peter also said in the Acts, God has made Him both Lord and Christ.
Acts 2:36 But he has used the name Heir,
declaring two things: His proper sonship and His indefeasible sovereignty. Heir of all,
that is, of all the world.
3. Then again he brings back his discourse to its former point. By whom also He made the worlds [the ages].
Where are those who say, There was [a time] when He was not?
Then, using degrees of ascent, he uttered that which is far greater than all this, saying,
Hebrews 1:3-4
Who, (being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power,) when He had by Himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the Angels as He has by inheritance obtained a more excellent name than they.
O! The wisdom of the Apostle! Or rather, not the wisdom of Paul, but the grace of the Spirit is the thing to wonder at. For surely he uttered not these things of his own mind, nor in that way did he find his wisdom. (For whence could it be? From the knife, and the skins, or the workshop?) But it was from the working of God. For his own understanding did not give birth to these thoughts, which was then so mean and slender as in nowise to surpass the baser sort; (for how could it, seeing it spent itself wholly on bargains and skins?) but the grace of the Spirit shows forth its strength by whomsoever it will.
For just as one, wishing to lead up a little child to some lofty place, reaching up even to the top of Heaven, does this gently and by degrees, leading him upwards by the steps from below—then when he has set him on high, and bidden him to gaze downwards, and sees him turning giddy and confused, and dizzy, taking hold of him, he leads him down to the lower stand, allowing him to take breath; then when he has recovered it, leads him up again, and again brings him down—just so did the blessed Paul likewise, both with the Hebrews and everywhere, having learned it from his Master. For even He also did so; sometimes He led His hearers up on high, and sometimes He brought them down, not allowing them to remain very long.
See him, then, even here— by how many steps he led them up, and placed them near the very summit of religion, and then or ever they grow giddy, and are seized with dizziness, how he leads them again lower down, and allowing them to take breath, says, He spoke unto us by [His] Son,
whom He appointed Heir of all things.
For the name of Son is so far common. For where a true [Son] it is understood of, He is above all: but however that may be, for the present he proves that He is from above.
And see how he says it: Whom He appointed,
says he, heir of all things.
The phrase, He appointed Heir,
is humble. Then he placed them on the higher step, adding, by whom also He made the worlds.
Then on a higher still, and after which there is no other, who being the brightness of His glory, and the express image of His person.
Truly he has led them to unapproachable light, to the very brightness itself. And before they are blinded see how he gently leads them down again, saying, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down on the right hand of the Majesty.
He does not simply say, He sat down,
but after the purifying, He sat down,
for he has touched on the Incarnation, and his utterance is again lowly.
Then again having said a little by the way (for he says, on the right hand of the Majesty on high
), [he turns] again to what is lowly; being made so much better than the angels, as He has by inheritance obtained a more excellent name than they.
Henceforward then he treats here of that which is according to the flesh, since the phrase being made better
does not express His essence according to the Spirit, (for that was not made
but begotten,
) but according to the flesh: for this was made.
Nevertheless the discourse here is not about being called into existence. But just as John says, He that comes after me, is preferred before me
John 1:15-30, that is, higher in honor and esteem; so also here, being made so much better than the angels
— that is, higher in esteem and better and more glorious, by how much He has obtained by inheritance a more excellent name than they.
Do you see that he is speaking of that which is according to the flesh? For this Name, God the Word ever had; He did not afterwards obtain it by inheritance
; nor did He afterwards become better than the Angels, when He had purged our sins
; but He was always better,
and better without all comparison. For this is spoken of Him according to the flesh.
So truly it is our way also, when we talk of man, to speak things both high and low. Thus, when we say, Man is nothing,
Man is earth,
Man is ashes,
we call the whole by the worse part. But when we say, Man is an immortal animal,
and Man is rational, and of kin to those on high,
we call again the whole by the better part. So also, in the case of Christ, sometimes Paul discourses from the less and sometimes from the better; wishing both to establish the economy, and also to teach about the incorruptible nature.
4. Since then He has purged our sins,
let us continue pure; and let us receive no stain, but preserve the beauty which He has implanted in us, and His comeliness undefiled and pure, not having spot or wrinkle or any such thing.
Ephesians 5:27 Even little sins are a spot and a wrinkle,
such a thing, I mean, as Reproach, Insult, Falsehood.
Nay, rather not even are these small, but on the contrary very great: yea so great as to deprive a man even of the kingdom of Heaven. How, and in what manner? He that calls his brother fool, is in danger
(He says) of hellfire.
Matthew 5:22 But if it be so with him who calls a man fool,
which seems to be the slightest of all things, and rather mere children's talk; what sentence of punishment will not he incur, who calls him malignant and crafty and envious, and casts at him ten thousand other reproaches? What more fearful than this?
Now suffer, I beseech you, the word [of exhortation]. For if he that does
[anything] to one of the least, does it to Him
Matthew 25:40, and he that does it not to one of the least does it not to Him
Matthew 25:45, how is it not the same also in the matter of good or evil speaking? He that reviles his brother, reviles God: and he that honors his brother, honors God. Let us train therefore our tongue to speak good words. For refrain,
it is said, your tongue from evil.
Psalm 34:13 For God gave it not that we should speak evil, that we should revile, that we should calumniate one another; but to sing hymns to God withal, to speak those things which give grace to the hearers
Ephesians 4:29, things for edification, things for profit.
Have you spoken evil of a man? What is your gain, entangling yourself in mischief together with him? For you have obtained the reputation of a slanderer. For there is not any, no not any evil, which stops at him that suffers it, but it includes the doer also. As for instance, the envious person seems indeed to plot against another, but himself first reaps the fruit of his sin, wasting and wearing himself away, and being hated of all men. The cheat deprives another of his money; yea and himself too of men's good will: and causes himself to be evil spoken of by all men. Now reputation is much better than money, for the one it is not easy to wash out, whereas it is easy to gain possession of the other. Or rather, the absence of the one does no hurt to him that wants it; but the absence of the other makes you reproached and ridiculed, and an object of enmity and warfare to all.
The passionate man again first punishes and tears himself in pieces, and then him with whom he is angry.
Just so the evil speaker disgraces first himself and then him who is evil-spoken of: or, it may be, even this has proved beyond his power, and while he departs with the credit of a foul and detestable kind of person, he causes the other to be loved the more. For when a man hearing a bad name given him, does not requite the giver in the same kind, but praises and admires, he does not praise the other, but himself. For I before observed that, as calumnies against our neighbors first touch those who de vise the mischief, so also good works done towards our neighbors, gladden first those who do them. The parent either of good, or evil, justly reaps the fruit of it first himself. And just as water, whether it be brackish or sweet, fills the vessels of those who resort to it, but lessens not the fountain which sends it forth; so surely also, both wickedness and virtue, from whatever person they proceed, prove either his joy or his ruin.
So far as to the things of this world; but what speech may recount the things of that world, either the goods or the evils? There is none. For as to the blessings, they surpass all thought, not speech only; for their opposites are expressed indeed in terms familiar to us. For fire, it is said, is there, and darkness, and bonds, and a worm that never dies. But this represents not only the things which are spoken of, but others more intolerable. And to convince you, consider at once this first: if it be fire, how is it also darkness? Do you see how that fire is more intolerable than this? For it has no light. If it be fire, how is it forever burning? Do you see how something more intolerable than this happens? For it is not quenched. Yea, therefore it is called unquenchable. Let us then consider how great a misery it must be, to be forever burning, and to be in darkness, and to utter unnumbered groanings, and to gnash the teeth, and not even to be heard. For if here any one of those ingeniously brought up, should he be cast into prison, speaks of the mere ill savor, and the being laid in darkness, and the being bound with murderers, as more intolerable than any death: think what it is when we are burning with the murderers of the whole world, neither seeing nor being seen, but in so vast a multitude thinking that we are alone. For the darkness and gloom does not allow our distinguishing those who are near to us, but each will burn as if he were thus suffering alone. Moreover, if darkness of itself afflicts and terrifies our souls, how then will it be when together with the darkness there are likewise so great pains and burnings?
Wherefore I entreat you to be ever revolving these things with yourselves, and to submit to the pain of the words, that we may not undergo the punishment of the things. For assuredly, all these things shall be, and those whose doings have deserved those chambers of torture no man shall rescue, not father, nor mother, nor brother. For a brother redeems not,
He says; shall a man redeem?
Psalm 49:7, Septuagint, though he have much confidence, though he have great power with God. For it is He Himself who rewards every one according to his works, and upon these depends our salvation or punishment.
Let us make then to ourselves friends of the mammon of unrighteousness
Luke 16:9, that is: Let us give alms; let us exhaust our possessions upon them, that so we may exhaust that fire: that we may quench it, that we may have boldness there. For there also it is not they who receive us, but our own work: for that it is not simply their being our friends which can save us, learn from what is added. For why did He not say, Make to yourselves friends, that they may receive you into their everlasting habitations,
but added also the manner? For saying, of the mammon of unrighteousness,
He points out that we must make friends of them by means of our possessions, showing that mere friendship will not protect us, unless we have good works, unless we spend righteously the wealth unrighteously gathered.
Moreover, this our discourse, of Almsgiving I mean, fits not only the rich, but also the needy. Yea even if there be any person who supports himself by begging, even for him is this word. For there is no one, so poverty-stricken, however exceeding poor he may be, as not to be able to provide two mites.
Luke 21:2 It is therefore possible that a person giving a small sum from small means, should surpass those who have large possessions and give more; as that widow did. For not by the measure of what is given, but by the means and willingness of the givers is the extent of the alms-deed estimated. In all cases the will is needed, in all, a right disposition; in all, love towards God. If with this we do all things, though having little we give little, God will not turn away His face, but will receive it as great and admirable: for He regards the will, not the gifts: and if He see that to be great, He assigns His decrees and judges accordingly, and makes them partakers of His everlasting benefits.
Which may God grant us all to obtain, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and for ever, and world without end. Amen.
Hebrews 1:3
Who being the brightness of His Glory and the express Image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins.
1. Everywhere indeed a reverential mind is requisite, but especially when we say or hear anything of God: Since neither can tongue speak nor thought hear anything suitable to our God. And why speak I of tongue or thought? For not even the understanding which far excels these, will be able to comprehend anything accurately, when we desire to utter anything concerning God. For if the peace of God surpasses all understanding
Philippians 4:7, and the things which are prepared for them that love Him have not entered into the heart of man
1 Corinthians 2:9; much more He Himself, the God of peace, the Creator of all things, does by a wide measure exceed our reasoning. We ought therefore to receive all things with faith and reverence, and when our discourse fails through weakness, and is not able to set forth accurately the things which are spoken, then especially to glorify God, for that we have such a God, surpassing both our thought and our conception. For many of our conceptions about God, we are unable to express, as also many things we express, but have not strength to conceive of them. As for instance:— That God is everywhere, we know; but how, we no longer understand. That there is a certain incorporeal power the cause of all our good things, we know: but how it is, or what it is, we know not. Lo! We speak, and do not understand. I said, That He is everywhere, but I do not understand it. I said, That He is without beginning, but I do not understand it. I said, That He begot from Himself, and again I know not how I shall understand it. And some things there are which we may not even speak— as for instance, thought conceives but cannot utter.
And to show you that even Paul is weak and does not put out his illustrations with exactness; and to make you tremble and refrain from searching too far, hear what he says, having called Him Son and named Him Creator, Who being the brightness of His Glory, and the express image of His person.
This we must receive with reverence and clear of all incongruities. The brightness of His glory,
says he. But observe in what reference he understands this, and so do thou receive it:— that He is of Him: without passion: that He is neither greater, nor less; since there are some, who derive certain strange things from the illustration. For, say they, the brightness
is not substantial, but has its being in another. Now do not thou, O man, so receive it, neither be thou sick of the disease of Marcellus and Photinus. For he has a remedy for you close at hand, that you fall not into that imagination, nor does he leave you to be hurried down into that fatal malady. And what says he? And the express image of His person
[or subsistence
]: that is, just as He [the Father] is personally subsisting, being in need of nothing, so also the Son. For he says this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.
For he who said above, that by Him He made all things
here assigns to Him absolute authority. For what does he add? And upholding all things by the word of His power
; that we might hence infer not merely His being the express image of His Person, but also His governing all things with absolute authority.
See then, how he applies to the Son that which is proper to the Father. For on this account he did not say simply, and upholding all things,
nor did he say, by His power,
but, by the word of His power.
For much as just now we saw him gradually ascend and descend; so also now, as by steps, he goes up on high, then again descends, and says, by whom also He made the worlds.
Behold how here also he goes on two paths, by the one leading us away from Sabellius, by the other from Arius, yea and on another, that He [Christ] should not be accounted un originated, which he does also throughout, nor yet alien from God. For if, even after so much, there are some who assert that He is alien, and assign to Him another father, and say that He is at variance with Him—had [Paul] not declared these things, what would they not have uttered?
How then does he this? When he is compelled to heal, then is he compelled also to utter lowly things: as for instance, He appointed Him
(says he) heir of all things,
and by Him He made the worlds.
Hebrews 1:2 But that He might not be in another way dishonored, he brings Him up again to absolute authority and declares Him to be of equal honor with the Father, yea, so equal, that many thought Him to be the Father.
And observe thou his great wisdom. First he lays down the former point and makes it sure accurately. And when this is shown, that He is the Son of God, and not alien from Him, he thereafter speaks out safely all the high sayings, as many as he will. Since any high speech concerning Him, led many into the notion just mentioned, he first sets down what is humiliating and then safely mounts up as high as he pleases. And having said, whom He appointed heir of all things,
and that by Him He made the worlds,
he then adds, and upholding all things by the word of His power.
For He that by a word only governs all things, could not be in need of any one, for the producing all things.
2. And to prove this, mark how again going forward, and laying aside the by whom,
he assigns to Him absolute power. For after he had effected what he wished by the use of it, thenceforward leaving it, what says he? Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Your hands.
infra, Hebrews 1:10 Nowhere is there the saying by whom,
or that by Him He made the worlds.
What then? Were they not made by Him? Yes, but not, as you say or imaginest, as by an instrument
: nor as though He would not have made them unless the Father had reached out a hand to Him. For as He judges no man
John 5:22, and is said to judge by the Son, in that He begot Him a judge; so also, to create by Him, in that He begot Him a Creator. And if the Father be the original cause of Him, in that He is Father, much more of the things which have been made by Him. When therefore he would show that He is of Him, he speaks of necessity lowly things. But when he would utter high things, Marcellus takes a handle, and Sabellius; avoiding however the excess of both, he holds a middle [way]. For neither does he dwell on the humiliation, lest Paul of Samosata should obtain a standing place, nor yet does he for ever abide in the high sayings; but shows on the contrary His abundant nearness, lest Sabellius rush in upon him. He names Him Son,
and immediately Paul of Samosata comes on him, saying that He is a son, as the many are. But he gives him a fatal wound, calling Him Heir.
But yet, with Arius, he is shameless. For the saying, He appointed Him heir,
they both hold: the former one saying, it comes of weakness; the other still presses objections, endeavoring to support himself by the clause which follows. For by saying, by whom also He made the worlds,
he strikes backwards the impudent Samosatene: while Arius still seems to be strong. Nevertheless see how he smites him likewise, saying again, who being the brightness of His glory.
But behold! Sabellius again springs on us, with Marcellus, and Photinus: but on all these also he inflicts one blow, saying, and the express image of His person and upholding all things by the word of His power.
Here again he wounds Marcion too; not very severely, but however he does wound him. For through the whole of this Epistle he is fighting against them.
But the very thing which he said, the brightness of the glory,
hear also Christ Himself saying, I am the Light of the world.
John 8:12 Therefore he [the Apostle] uses the word brightness,
showing that this was said in the sense of Light of Light.
Nor is it this alone which he shows, but also that He has enlightened our souls; and He has Himself manifested the Father, and by the brightness
he has indicated the nearness of the Being [of the Father and the Son ]. Observe the subtlety of his expressions. He has taken one essence and subsistence to indicate two subsistences. Which he also does in regard to the knowledge of the Spirit ; for as he says that the knowledge of the Father is one with that of the Spirit, as being indeed one, and in nought varying from itself 1 Corinthians 2:10-12: so also here he has taken hold of one certain [thing] whereby to express the subsistence of the Two.
And he adds that He is the express Image.
For the express Image
is something other than its Prototype: yet not Another in all respects, but as to having real subsistence. Since here also the term, express image,
indicates there is no variation from that whereof it is the express image
: its similarity in all respects. When therefore he calls Him both Form, and express Image, what can they say? Yea,
says he, man is also called an Image of God.
What then! Is he so [an image of Him] as the Son is? No (says he) but because the term, image, does not show resemblance. And yet, in that man is called an Image, it shows resemblance, as in man. For what God is in Heaven, that man is on earth, I mean as to dominion. And as he has power over all things on earth, so also has God power over all things which are in heaven and which are on earth. But otherwise, man is not called Express image,
he is not called Form: which phrase declares the substance, or rather both substance and similarity in substance. Therefore just as the form of a slave
Philippians 2:6-7 expresses no other thing than a man without variation [from human nature], so also the form of God
expresses no other thing than God.
Who being
(says he) the brightness of His glory.
See what Paul is doing. Having said, Who being the brightness of His glory,
he added again, He sat down on the right hand of the Majesty
: what names he has used, nowhere finding a name for the Substance. For neither the Majesty,
nor the Glory
sets forth the Name, which he wishes to say, but is not able to find a name. For this is what I said at the beginning, that oftentimes we think something, and are not able to express [it]: since not even the word God is a name of substance, nor is it at all possible to find a name of that Substance.
And what marvel, if it be so in respect of God, since not even in respect of an Angel, could one find a name expressive of his substance? Perhaps too, neither in respect of the soul. For this name [soul] does not seem to me to be significative of the substance thereof, but of breathing. For one may see that the same [thing] is called both Soul and Heart and Mind: for, says he, Create in me a clean heart, O God
Psalm 51:10, and one may often see that it [the soul] is called spirit.
And upholding all things by the word of His power.
Tell me, God said
(it is written), Let there be light
Genesis 1:3: the Father, says one, commanded, and the Son obeyed
? But behold here He also [the Son] acts by word. For (says he), And upholding all things
— that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). For the one is to bring forward something out of things which are not: but the other, when things which have been made are about to fill back into non-existence, to hold and fasten them together, utterly at variance as they are with each other: this is indeed great and wonderful, and a certain proof of exceeding power.
Then showing the easiness, he said, upholding
: (he did not say, governing, from the figure of those who simply with their finger move anything, and cause it to go round.) Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, By the word of His power.
Well said he, By the word.
For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how He upholds by the word,
he has not further added: for neither is it possible to know. Then he added concerning His majesty: for thus John also did: having said that He is God
John 1:1, he brought in the handiwork of the Creation. For the same thing which the one indirectly expressed, saying, In the beginning was the Word,
and All things were made by Him
John 1:3, this did the other also openly declare by the Word,
and by saying by whom also He made the worlds.
For thus he shows Him to be both a Creator, and before all ages. What then? When the prophet says, concerning the Father, You are from everlasting and to everlasting
Psalm 90:2, and concerning the Son, that He is before all ages, and the maker of all things— what can they say? Nay rather, when the very thing which was spoken of the Father—He which was before the worlds,
— this one may see spoken of the Son also? And that which one says, He was life
John 1:4, pointing out the preservation of the creation, that Himself is the Life of all things—so also says this other, and upholding all things by the word of His power
: not as the Greeks who defraud Him, as much as in them lies, both of Creation itself, and of Providence, shutting up His power, to reach only as far as to the Moon.
By Himself
(says he) having purged our sins.
Having spoken concerning those marvelous and great matters, which are most above us, he proceeds to speak also afterwards concerning His care for men. For indeed the former expression, and upholding all things,
also was universal: nevertheless this is far greater, for it also is universal: for, for His part, all
men believed. As John also, having said, He was life,
and so pointed out His providence, says again, and He was light.
By Himself,
says he, having purged our sins, He sat down on the right hand of the Majesty on high.
He here sets down two very great proofs of His care: first the purifying us from our sins,
then the doing it by Himself.
And in many places, you see him making very much of this—not only of our reconciliation with God, but also of this being accomplished through the Son. For the gift being truly great, was made even greater by the fact that it was through the Son.
For in saying, He sat on the right hand,
and, having by Himself purged our sins,
— though he had put us in mind of the Cross, he quickly added the mention of the resurrection and ascension. And see his unspeakable wisdom: he said not, He was commanded to sit down,
but He sat down.
Then again, lest you should think that He stands, he subjoins, For to which of the angels said He at any time, Sit on My right hand.
He sat
(says he) on the right hand of the Majesty on high.
What is this on high
? Does he enclose God in place? Away with such a thought! But just as, when he says, on the right hand,
he did not describe Him as having figure, but showed His equal dignity with the Father; so, in saying on high,
he did not enclose Him there, but expressed the being higher than all things, and having ascended up above all things. That is, He attained even unto the very throne of the Father: as therefore the Father is on high, so also is He. For the sitting together
implies nothing else than equal dignity. But if they say, that He said, Sit,
we may ask them, What then? Did He speak to Him standing? Moreover, he said not that He commanded, not that He enjoined, but that He said
: for no other reason, than that you might not think Him without origin and without cause. For that this is why he said it, is evident from the place of His sitting. For had he intended to signify inferiority, he would not have said, on the right hand,
but on the left hand.
Hebrews 1:4
Being made,
says he, so much better than the angels, as He has by inheritance obtained a more excellent name than they.
The being made,
here, is instead of being shown forth,
as one may say. Then also from what does he reason confidently? From the Name. Do you see that the name Son is wont to declare true relationship? And indeed if He were not a true Son (and true
is nothing else than of Him
), how does he reason confidently from this? For if He be Son only by grace, He not only is not more excellent than the angels,
but is even less than they. How? Because righteous men too were called sons; and the name son, if it be not a genuine son, does not avail to show the excellency.
When too he would point out that there is a certain difference between creatures and their maker, hear what he says:
Hebrews 1:5
For to which of the Angels said He at any time, You are My Son, this day have I begotten You. And again, I will be to Him a Father, and He shall be to Me a Son
? For these things indeed are spoken with reference also to the flesh: I will be to Him a Father, and He shall be to Me a Son
— while this, You are My Son, this day have I begotten You,
expresses nothing else than from [the time] that God is.
For as He is said to be, from the time present (for this befits Him more than any other), so also the [word] Today
seems to me to be spoken here with reference to the flesh. For when He has taken hold of it, thenceforth he speaks out all boldly. For indeed the flesh partakes of the high things, just as the Godhead of the lowly. For He who disdained not to become man, and did not decline the reality, how should He have declined the expressions?
Seeing then that we know these things, let us be ashamed of nothing, nor have any high thoughts. For if He Himself being God and Lord and Son of God, did not decline to take the form of a slave, much more ought we to do all things, though they be lowly. For tell me, O man, whence have you high thoughts? From things of this life? But these or ever they appear, run by. Or, from things spiritual? Nay, this is itself one spiritual excellency—to have no high thoughts.
Wherefore then do you cherish high thoughts? Because you go on aright? Hear Christ saying, When you have done all things, say, we are unprofitable servants, for we have done that which was our duty to do.
Luke 17:10
Or because of your wealth have you high thoughts? Do you not see those before you, how they departed naked and desolate? Did we not come naked into life, and naked also shall depart? Who has high thoughts on having what is another's? For they who will use it to their own enjoyment alone, are deprived of it how ever unwillingly, often before death, and at death certainly. But (says one) while we live we use them as we will. First of all, one does not lightly see any man using what he has as he will. Next, if a man do even use things as he will, neither is this a great matter: for the present time is short compared with the ages without end. Are you high-minded, O man, because you are rich? On what account? For what cause? For this befalls also robbers, and thieves, and man-slayers, and effeminate, and whoremongers, and all sorts of wicked men. Wherefore then are you high-minded? Since if you have made meet use of it, you must not be high-minded, lest you profane the commandment: but if unmeet, by this indeed [it has come to pass that] you have become a slave of money, and goods, and art overcome by them. For tell me, if any man sick of a fever should drink much water, which for a short space indeed quenches his thirst, but afterwards kindles the flame, ought he to be high-minded? And what, if any man have many cares without cause, ought he therefore to be high-minded? Tell me, wherefore? Because you have many masters? Because you have ten thousand cares? Because many will flatter you? [Surely not.] For you are even their slave. And to prove that to you, hear plainly. The other affections which are within us, are in some cases useful. For instance, Anger is often useful. For (says he) unjust wrath shall not be innocent
Sirach 1:22: wherefore it is possible for one to be justly in wrath. And again, He that is angry with his brother without cause, shall be in danger of hell.
Matthew 5:22 Again for instance, emulation, desire, [are useful]: the one when it has reference to the procreation of children, the other when he directs his emulation to excellent things. As Paul also says, It is good to be zealously affected always in a good thing
and, Covet earnestly the best gifts.
1 Corinthians 12:31 Both therefore are useful: but an insolent spirit is in no case good, but is always unprofitable and hurtful.
However, if a man must be proud, [let it be] for poverty, not for wealth. Wherefore? Because he who can live upon a little, is far greater and better than he who cannot. For tell me, supposing certain persons called to the Imperial City, if some of them should need neither beasts, nor slaves, nor umbrellas, nor lodging-places, nor sandals, nor vessels, but it should suffice them to have bread, and to take water from the wells,— while others of them should say, unless ye give us conveyances, and a soft bed, we cannot come; unless also we have many followers, unless we may be allowed continually to rest ourselves, we cannot come, nor unless we have the use of beasts, unless too we may travel but a small portion of the day— and we have need of many other things also
: whom should we admire? Those or these? Plainly, these who require nothing. So also here: some need many things for the journey through this life; others, nothing. So that it would be more fitting to be proud, for poverty if it were fitting at all.
But the poor man,
they say, is contemptible.
Not he, but those who despise him. For why do not I despise those who know not how to admire what they ought? Why, if a person be a painter, he will laugh to scorn all who jeer at him, so long as they are uninstructed; nor does he regard the things which they say, but is content with his own testimony. And shall we depend on the opinion of the many? Therefore, we are worthy of contempt when men despise us for our poverty, and we do not despise them nor call them miserable.
And I say not how many sins are produced by wealth, and how many good things by poverty. But rather, neither wealth nor poverty is excellent in itself, but through those who use it. The Christian shines out in poverty rather than in riches. How? He will be less arrogant, more sober-minded, graver, more equitable, more considerate: but he that is in wealth, has many impediments to these things. Let us see then what the rich man does, or rather, he who uses his wealth amiss. Such an one practices rapine, fraud, violence. Men's unseemly loves, unholy unions, witchcrafts, poisonings, all their other horrors,— will you not find them produced by wealth? Do you see, that in poverty rather than in wealth the pursuit of virtue is less laborious? For do not, I beseech you, think that because rich men do not suffer punishment here, neither do they sin. Since if it were easy for a rich man to suffer punishment, you would surely have found the prisons filled with them. But among its other evils, wealth has this also, that he who possesses it, transgressing in evil with impunity, will never be stayed from doing so, but will receive wounds without remedies, and no man will put a bridle on him.
And if a man choose, he will find that poverty affords us more resources even for pleasure. How? Because it is freed from cares, hatred, fighting, contention, strife, from evils out of number.
Therefore let us not follow after wealth, nor be forever envying those who possess much. But let those of us who have wealth, use it aright; and those who have not, let us not grieve for this, but give thanks for all things unto God, because He enables us to receive with little labor the same reward with the rich, or even (if we will) a greater: and from small means we shall have great gains. For so he that brought the two talents, was admired and honored equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all that in him lay, and brought in what was entrusted to him, doubled. Why then are we eager to have much entrusted to us, when we may by a little reap the same fruits, or even greater? When the labor indeed is less, but the reward much more? For more easily will a poor man part with his own, than a rich man who has many and great possessions. What, know ye not, that the more things a man has, the more he sets his love upon? Therefore, lest this befall us, let us not seek after wealth, nor let us be impatient of poverty, nor make haste to be rich: and let those of us who have [riches] so use them as Paul commanded. They that have,
says he, as though they had not, and they that use this world as not abusing it
1 Corinthians 7:29-31: that we may obtain the good things promised. And may it be granted to us all to obtain them, by the grace and love of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honor, now, and for ever, and world without end. Amen.
Hebrews 1:6-8
And again when He brings in the First-Begotten into the world, He says, And let all the angels of God worship Him. And of the Angels He says, Who makes His angels spirits, and His ministers a flame of fire. But unto the Son He says, Your throne, O God, is for ever and ever.
1. Our Lord Jesus Christ calls His coming in the flesh an exodus [or going out]: as when He says, The sower went out to sow.
Matthew 13:3 And again, I went out from the Father, and have come.
John 16:28 And in many places one may see this. But Paul calls it an [eisodus or] coming in, saying, And when again He brings in the First-Begotten into the world,
meaning by this Bringing in, His taking on Him flesh.
Now why has he so used the expression? The things signified [thereby] are manifest, and in what respect it is [thus] said. For Christ indeed calls it a Going out, justly; for we were out from God. For as in royal palaces, prisoners and those who have offended the king, stand without, and he who desires to reconcile them, does not bring them in, but himself going out discourses with them, until having made them meet for the king's presence, he may bring them in, so also Christ has done. Having gone out to us, that is, having taken flesh, and having discoursed to us of the King's matters, so He brought us in, having purged the sins, and made reconciliation. Therefore he calls it a Going out.
But Paul names it a Coming in, from the metaphor of those who come to an inheritance and receive any portion or possession. For the saying, and when again He brings in the First-Begotten into the world,
means this, when he puts the world into His hand.
For when He was made known, then also He obtained possession of the whole thereof, He says not these things concerning God The Word, but concerning that which is according to the flesh. For if according to John, He was in the world, and the world was made by Him
John 1:10: how is He brought in,
otherwise than in the flesh?
And,
says he, Let all the angels of God worship Him.
Whereas he is about to say something great and lofty, he prepares it beforehand, and makes it acceptable, in that he represents the Father as bringing in
the Son. He had said above, that He spoke to us not by prophets but by His Son
; that the Son is superior to angels; yea and he establishes this from the name [Son]. And here, in what follows, from another fact also. What then may this be? From worship. And he shows how much greater He is, as much as a Master is than a slave; just as any one introducing another into a house straightway commands those having the care thereof to do him reverence; [so] saying in regard to the Flesh, And let all the Angels of God worship Him.
Is it then Angels only? No; for hear what follows: And of His Angels He says, Which makes His Angels spirits, and His ministers a flame of fire: but unto the Son, Your Throne, O God, is for ever and ever.
Behold, the greatest difference! That they are created, but He uncreated. While of His angels He says, who makes
; wherefore of the Son did He not say Who makes
? Although he might have expressed the difference as follows: Of His Angels He says, Who makes His Angels spirits, but of the Son, 'The Lord created Me': 'God has made Him Lord and Christ.'
Proverbs 8:22; Acts 2:36 But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. Do you see how he distinguishes, and with how great clearness, between creatures and Creator, ministers and Lord, the Heir and true Son, and slaves?
2. But unto the Son he says, Your throne, O God, is for ever and ever.
Behold a symbol of Kingly Office. A scepter of righteousness is the scepter of Your kingdom.
Behold again another symbol of Royalty.
Hebrews 1:9
Then again with respect to the flesh Hebrews 1:9 You have loved righteousness and hated iniquity, therefore God, even Your God, has anointed You.
What is, Your God
? Why, after that he has uttered a great word, he again qualifies it. Here he hits both Jews, and the followers of Paul of Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion. How? The Jews, by his indicating two Persons, both God and Man; the other Jews, I mean the followers of Paul of Samosata, by thus discoursing concerning His eternal existence, and uncreated essence: for by way of distinction, against the word, He made,
he put, Your throne, O God, is for ever and ever.
Against the Arians there is both this same again, and also that He is not a slave; but if a creature, He is a slave. And against Marcellus and the others, that these are two Persons, distinguished in reference to their subsistence. And against the Marcionites, that the Godhead is not anointed, but the Manhood.
Next he says, Above Your fellows.
But who are these His fellows
other than men? That is Christ received not the Spirit by measure.
John 3:34 Do you see how with the doctrine concerning His uncreated nature he always joins also that of the Economy
? What can be clearer than this? Did you see how what is created and what is begotten are not the same? For otherwise he would not have made the distinction, nor in contrast to the word, He made
[&c.], have added, But unto the Son He said, Your throne, O God, is for ever and ever.
Nor would he have called the name, Son, a more excellent Name,
if it is a sign of the same thing. For what is the excellence? For if that which is created, and that which is begotten be the same, and they [the Angels] were made, what is there [in Him] more excellent
? Lo! Again ὁ Θεὸς, God,
with the Article.
Hebrews 1:10-12
3. And again he says Hebrews 1:10-12: You Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Your hands. They shall perish, but You remain, and they shall all wax old as a garment, and as a vesture shall You fold them up, and they shall be changed: but You are the same and Your years shall not fail.
Lest hearing the words, and when He brings in the First-Begotten into the world
; you should think it as it were a Gift afterwards super-added to Him; above, he both corrected this beforehand, and again further corrects, saying, in the beginning
: not now, but from the first. See again he strikes both Paul of Samosata and also Arius a mortal blow, applying to the Son the things which relate to the Father. And withal he has also intimated another thing by the way, greater even than this. For surely he has incidentally pointed out also the transfiguration of the world, saying, they shall wax old as a garment, and as a vesture You shall fold them up, and they shall be changed.
Which also he says in the Epistle to the Romans, that he shall transfigure the world. See Romans 8:21 And showing the facility thereof, he adds, as if a man should fold up a garment so shall He both fold up and change it. But if He with so much ease works the transfiguration and the creation to what is better and more perfect, needed He another for the inferior creation? How far does your shamelessness go? At the same time too this is a very great consolation, to know that things will not be as they are, but they all shall receive change, and all shall be altered, but He Himself remains ever existing, and living without end: and Your years,
he says, shall not fail.
Hebrews 1:13
4. But to which of the Angels said He at any time, Sit on My right hand until I make your enemies your footstool?
Behold, again he encourages them, inasmuch as their enemies were to be worsted, and their enemies are the same also with Christ's.
This again belongs to Sovereignty, to Equal Dignity, to Honor and not weakness, that the Father should be angry for the things done to the Son. This belongs to His great Love and honor towards the Son, as of a father towards a son. For He that is angry in His behalf how is He a stranger to Him? Which also he says in the second Psalm, He that dwells in heaven shall laugh them to scorn, and the Lord shall have them in derision. Then shall He speak unto them in His wrath, and vex them in His sore displeasure.
Psalm 2:4-5 And again He Himself says, Those that would not that I should reign over them, bring hither before Me, and slay them.
Luke 19:27 For that they are His own words, hear also what He says in another place, How often would I have gathered your children together, and you would not! Behold, your house is left desolate.
Luke 13:34-35 And again, The kingdom shall be taken from you, and shall be given to a nation bringing forth the fruits thereof.
Matthew 21:43 And again, He that falls upon that stone shall be broken, but on whomsoever It shall fall, It will grind him to powder.
Matthew 21:44 And besides, He who is to be their Judge in that world, much more did He Himself repay them in this. So that the words Till I make your enemies your footstool
are expressive of honor only towards the Son.
Hebrews 1:14
Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
What marvel (says he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. As if one should say, for this purpose (says he) He employs them; this is the office of Angels, to minister to God for our salvation. So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels' fellow-servants. Why do you gaze so earnestly on the Angels (says he)? They are servants of the Son of God, and are sent many ways for our sakes, and minister to our salvation. And so they are partners in service with us.
Consider how he ascribes no great difference to the kinds of creatures. And yet the space between angels and men is great; nevertheless he brings them down near to us, all but saying, For us they labor, for our sake they run to and fro: on us, as one might say, they wait. This is their ministry, for our sake to be sent every way.
And of these examples both the Old [Testament] is full, and the New. For when Angels bring glad tidings to the shepherds, or to Mary, or to Joseph; when they sit at the sepulcher, when they are sent to say to the disciples, You men of Galilee, why stand ye gazing up into heaven?
Acts 1:11, when they release Peter out of the prison, when they discourse with Philip, consider how great the honor is; when God sends His Angels for ministers as to friends; when to Cornelius [an Angel] appears, when [an Angel] brings forth all the apostles from the prison, and says, Go, stand and speak in the temple to the people the words of this life
Acts 5:20; and to Paul himself also an Angel appears. Do you see that they minister to us on God's behalf, and that they minister to us in the greatest matters? Wherefore Paul says, All things are yours, whether life or death, or the world, or things present, or things to come.
1 Corinthians 3:22
Well then the Son also was sent, but not as a servant, nor as a minister, but as a Son, and Only-Begotten, and desiring the same things with the Father. Rather indeed, He was not sent
: for He did not pass from place to place, but took on Him flesh: whereas these change their places, and leaving those in which they were before, so come to others in which they were not.
And by this again he incidentally encourages them, saying, What do you fear? Angels are ministering to us.