Homilies on the Epistle to the Hebrews

“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”, and “the things which are prepared for them that love Him have not entered into the heart of man”; 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.” 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.” 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”, 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.