Homilies on the Epistle to the Hebrews — Source paragraphs and footnotes

This we must receive with reverence and clear of all incongruities. “The brightness of His glory,” saith 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 hath 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 hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith 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 saith this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.

This we must receive with reverence and clear of all incongruities. “The brightness of His glory,” saith 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 hath 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 hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith 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 saith this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.

This we must receive with reverence and clear of all incongruities. “The brightness of His glory,” saith 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 hath 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 hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith 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 saith this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.

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?

[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 saith he? “Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands.” (Infra, ver. 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 thou sayest 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 “judgeth no man” ( John v. 22 ), and is said to judge by the Son, in that He begat Him a judge; so also, to create by Him, in that He begat 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 doth 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 viii. 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 hath enlightened our souls; and He hath 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 hath taken one essence and subsistence to indicate two subsistences. Which he also doth in regard to the knowledge of the Spirit ; for as he saith that the knowledge of the Father is one with that of the Spirit, as being indeed one, and in nought varying from itself ( 1 Cor. ii. 10–12 ): so also here he hath taken hold of one certain [thing] whereby to express the subsistence of the Two.

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 viii. 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 hath enlightened our souls; and He hath 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 hath taken one essence and subsistence to indicate two subsistences. Which he also doth in regard to the knowledge of the Spirit ; for as he saith that the knowledge of the Father is one with that of the Spirit, as being indeed one, and in nought varying from itself ( 1 Cor. ii. 10–12 ): so also here he hath taken hold of one certain [thing] whereby to express the subsistence of the Two.

“And upholding all things by the word of His power.” Tell me, “God said” (it is written), “Let there be light” ( Gen. i. 3 ): “the Father, saith one, commanded, and the Son obeyed”? But behold here He also [the Son] acts by word. For (saith 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.

“By Himself” (saith 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, saith again, and “He was light.”

Ver. 5. “For to which of the Angels said He at any time, Thou art My Son, this day have I begotten Thee. 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, “Thou art My Son, this day have I begotten Thee,” 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] “To-day” seems to me to be spoken here with reference to the flesh. For when He hath 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?

Or because of thy wealth hast thou high thoughts? Dost thou not see those before thee, how they departed naked and desolate? did we not come naked into life, and naked also shall depart? who hath 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 (saith one) while we live we use them as we will. First of all, one doth not lightly see any man using what he hath 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. Art thou high-minded, O man, because thou art rich? on what account? for what cause? for this befalleth also robbers, and thieves, and man-slayers, and effeminate, and whoremongers, and all sorts of wicked men. Wherefore then art thou high-minded? Since if thou hast made meet use of it, thou must not be high-minded, lest thou profane the commandment: but if unmeet, by this indeed [it has come to pass that] thou art 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 quencheth his thirst, but afterwards kindleth 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 thou hast many masters? because thou hast ten thousand cares? because many will flatter thee? [Surely not.] For thou art even their slave. And to prove that to thee, hear plainly. The other affections which are within us, are in some cases useful. For instance, Anger is often useful. For (saith he) “unjust wrath shall not be innocent” ( Ecclus. i. 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.” ( Matt. v. 22.) Again for instance, emulation, desire, [are useful]: the one when it hath reference to the procreation of children, the other when he directs his emulation to excellent things. As Paul also saith, “It is good to be zealously affected always in a good thing” ( Gal. iv. 18 ) and, “Covet earnestly the best gifts.” ( 1 Cor. xii. 31.) Both therefore are useful: but an insolent spirit is in no case good, but is always unprofitable and hurtful.

This we must receive with reverence and clear of all incongruities. “The brightness of His glory,” saith 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 hath 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 hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith 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 saith this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.

[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 aught concerning God. For if “the peace of God surpasseth all understanding” ( Philip. iv. 7 ), and “the things which are prepared for them that love Him have not entered into the heart of man” ( 1 Cor. ii. 9 ); much more He Himself, the God of peace, the Creator of all things, doth 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 begat 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.

[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 aught concerning God. For if “the peace of God surpasseth all understanding” ( Philip. iv. 7 ), and “the things which are prepared for them that love Him have not entered into the heart of man” ( 1 Cor. ii. 9 ); much more He Himself, the God of peace, the Creator of all things, doth 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 begat 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.

This we must receive with reverence and clear of all incongruities. “The brightness of His glory,” saith 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 hath 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 hath a remedy for thee close at hand, that thou fall not into that imagination, nor doth he leave thee to be hurried down into that fatal malady. And what saith 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 saith this here, showing the undeviating similitude and the peculiar image of the Prototype, that He [the Son] is in subsistence by Himself.

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,” saith he, “man is also called an Image of God.” What then! is he so [an image of Him] as the Son is? No (saith he) but because the term, image, doth not show resemblance. And yet, in that man is called an Image, it showeth resemblance, as in man. For what God is in Heaven, that man is on earth, I mean as to dominion. And as he hath power over all things on earth, so also hath 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” ( Philip. ii. 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.

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,” saith he, “man is also called an Image of God.” What then! is he so [an image of Him] as the Son is? No (saith he) but because the term, image, doth not show resemblance. And yet, in that man is called an Image, it showeth resemblance, as in man. For what God is in Heaven, that man is on earth, I mean as to dominion. And as he hath power over all things on earth, so also hath 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” ( Philip. ii. 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.