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Hebrews i. 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."
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" (Phil. 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.
And to show thee that even Paul is weak and doth not put out his
illustrations with exactness; and to make thee 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," 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.
For he who said above, that "by Him He made all things" here
assigns to Him absolute authority. For what doth 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 saith, "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" (saith he) "heir of all things," and "by Him He made the
worlds." (Supra, ver. 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.
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.
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" (Phil. 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.
"Who being" (saith 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 hath used, nowhere finding a name for the
Substance. For neither "the Majesty," nor "the Glory" setteth
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: 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] doth 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, saith he, "Create in
me a clean heart, O God" (Ps. li. 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" (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.
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 upholdeth by the word," he
hath 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 i. 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 i. 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 saith, concerning the
Father, "Thou art from everlasting and to everlasting" (Ps. xc.
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 saith, "He was life" (John i. 4), pointing out the
preservation of the creation, that Himself is the Life of all
things,--so also saith 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" (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."
"By Himself," saith he, "having purged our sins, He sat down on
the right hand of the Majesty on high." He here setteth 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, thou
seest 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 thou
shouldest think that He standeth, he subjoins, "For to which of the
angels said He at any time, Sit thou on My right hand."
"He sat" (saith he) "on the right hand of the Majesty on high."
What is this "on high"? Doth he enclose God in place? Away with
such a thought! but just as, when he saith, "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
Thou," 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 thou
mightest 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.
Ver. 4. "Being made," saith he, "so much better than the
angels, as He hath 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 whir does he reason
confidently? From the Name. Seest thou 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, doth 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 saith:
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] "Today" 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?
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 hast thou 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 dost thou cherish high thoughts? because thou goest on
aright? hear Christ saying, "When ye have done all things, say,
we are unprofitable servants, for we have done that which was our duty
to do." (Luke xvii. 10.)
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.
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 cloth 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, hath many impediments to these
things. Let us see then what the rich man does, or rather, he who
useth his wealth amiss. Such an one practiceth rapine, fraud,
violence. Men's unseemly loves, unholy unions, witchcrafts,
poisonings, all their other horrors,--wilt thou not find them
produced by wealth? Seest thou, that in poverty rather than in wealth
the pursuit of virtue is less laborious? For do not, I beseech
thee, 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, thou wouldest surely have found the prisons filled with
them. But among its other evils, wealth hath this also, that he who
possesseth it, transgressing in evil with impunity, will never be
staved 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 enableth us to receive
with little labor the same reward with the rich, or even (if we will)
a greater: and froth 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 hath many and great possessions. What, know ye not, that the
more things a man hath, the more he setteth 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," saith he, "as though they had not, and they
that use this world as not abusing it"--1 Cor. vii. 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.
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