Who Being The Brightness Of His Glory And The Express Image Of His Person, And Upholding All Things By The Word Of His P
HOMILY II
HEB. 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 aught concerning God. For if the peace of God surpasseth all understanding, and the things which are prepared for them that love Him have not come up into the heart of man; much more He Himself, the God of peace, the Creator of all things, doth by a wide interval exceed our power of estimating. 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 with accuracy 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, my thought conceives but cannot utter.
And to shew 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 named Him Son and 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 One is of the Other: that This is without passion: that the Other is not made either the greater, or the less, since there are some, who from the illustration derive certain strange things. For, say they, the brightness is not substantial, but hath its being in another. Now do not thou, O man, so interpret 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, and is in need of nothing, so also the Son. For he saith this here, indicating the undeviating similitude and the peculiar Impress 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 hereby infer not merely His being the express image of His Person, but also His governing all things with authority.
See then, how he applies to the Son that which is proper to the Father. For for this cause 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 (so to say), that He [Christ] should not be accounted unoriginated, which he does also throughout, nor yet alien from God. For if, even after so many [arguments], 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 But that He might not be in another way dishonoured, he brings Him up again to absolute authority and declares Him to be of equal honour with the Father, yea, so equal, that many thought the Father to be the same [with the Son].
And observe thou his great wisdom. First he lays down the former point and secures it with accuracy. And when this is demonstrated, that He is the Son of God, and not alien from Him, he thereafter speaks out securely all the high sayings, as many as he will. I mean, because any high speech concerning Him, led many into the notion just mentioned, he first sets down what is humiliating and then securely 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 saith he? Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine 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 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 just as He judgeth no man, and is said to judge by the Son, in that He begat Him to be judge; so also, to create by Him, in that He begat Him [to be] 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 shew that He is of Him, he speaks of necessity in that lowly strain. But when he would utter high things, Marcellus takes a handle, and Sabellius; avoiding however the excess of both, he holds on 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, and shew 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 men in general are. But he gives him a fatal wound, by calling Him Heir. Still, with Arius, he is importunate. For the saying, He appointed Him heir, they both keep hold of: the former one simply saying, it comes of weakness; the other still presses objections, endeavouring 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 again smites him likewise, saying again, who being the brightness of His glory. But behold! again springs on us Sabellius, 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, yea, through the whole of this Epistle he is fighting against them.
But the very thing which he said, the brightness of the glory, hear thou Christ Himself saying, I am the Light of the world. And with this intent does he [the Apostle] use the word brightness, pointing out how that also was said in this sense as Light of Light. Nor is it this alone which he points out, but also that He hath enlightened our souls, and hath Himself notified the Father. By the brightness too he 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 thing 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: so in this place also 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 [of any thing] is in one sense Another, compared with its Prototype: howbeit not Another in all respects, but as to having separate subsistence. Since here also the term, express image, indicates there being 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 shew resemblance. And yet, in that man is called an Image, it sheweth 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 kind of phrase declares the substance or rather substance and similarity in substance. Therefore just as the form of a slave 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 thou 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, no where 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 some things, and are not able to express [them]: 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, inasmuch as not even in respect of an Angel, could any 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, 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: “the Father, saith one, commanded, and the Son obeyed?” But behold here He also makes by [His] Word. For (saith he), And upholding all things—that is, governing; He holds together what [otherwise] would fall to pieces; For, to hold the world together, is no less a thing than making it, but rather yet greater (if one must say what is even wonderful). For the one is to bring forward something out of non-existence: but the other, when things which have been made are about to fall 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 shewing the easiness, he said, upholding: (he did not say, governing, from the figure of those who simply with their finger move any thing, and cause it to go round.) Here he shews both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shews [that] the [work is] without labour, saying, By the word of His power. Well said he, By the word. For since, with us, a word is accounted to be [somewhat] naked and bare, he shews that with God it is not so. But, in what way He upholdeth by [His] 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 he brought in the handy-work 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 this did the other also declare by the Word, and in saying by whom also He made the worlds. Thus he also sets Him forth both as a Creator, and as being before all ages. What then? when concerning the Father the prophet saith, Thou art from everlasting and to everlasting and concerning the Son, that He is before all worlds [ages], and the maker of them all—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, pointing out that whereby He preserves His 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 [do], depriving Him, as much as in them lies, both of Creation itself, shutting up His power, and of Providence to reach only as far as to the Moon.
By His own self (saith he) having made purification of our sins. Having spoken concerning those marvellous and great matters, those which are most above us, he proceeds to speak also afterwards concerning His solicitude for men. For it is true indeed that the former expression also was universal, viz. and upholding all things: nevertheless this is much greater, for it is also 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 solicitude for us, first the cleansing us from our sins, then the doing it by His own self. And in many places, thou seest him making very much of this, I mean, not only of our reconciliation with God, but also of its being accomplished through the Son. For the gift which was truly great, was made even greater by being 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 thou 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 described Him not as having figure, but [only] shewed His equality of 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 but equality of dignity. But if they say, that He said, Sit Thou, we may ask them, What then? did He say [this] to Him standing? Moreover, he said not that He commanded, nor that He enjoined, but that He said: for no other reason, than to hinder thee from thinking 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 declared, as one may say. Then also from what does he reason confidently? From the Name. Seest thou that the name Son is wont to declare true and proper relationship? And indeed if He had not been a true Son (and “true” is nothing else than “of Him”), how were it that he reasons 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 shew 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, to-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: [viz.] this, 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 just 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 used in this place 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 it was our duty to do.
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 however 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, this should make thee above all shrink into thyself, for having become a slave of money and goods, and being overcome by them. For tell me, if any man sick of a fever should drink off 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 this. 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: 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. 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 in a good thing alway, and, Covet earnestly the best gifts. Both therefore are useful: but an insolent spirit is in no case good, but is always an unprofitable and hurtful thing.
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 quite 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 in this case: some need many things for their journey through this life; others, nothing. So that if it were at all right to be proud, those who are so for poverty would have the better right.
“But the poor man (saith one) is ever despicable.” Not he, but those who despise him. For why do not I [in my turn] 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 doth he regard the things which they say, but is content with his own testimony. And shall we hang ourselves on the opinion of the many? Therefore, we are despicable when men despise us for our poverty, and we despise them not, 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 approved, 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 are the doings of the rich man, or rather, of him who useth his wealth amiss. Such an one practiseth 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, imagine, that because rich men suffer not punishment here, therefore they do nothing amiss. 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 unpunished wickedness, will never be stayed from doing so, but will receive wounds without remedies, and no man will put a bridle on him.
Moreover if a man please he will find that even for pleasure, the means which poverty affords us are more abundant. How? Because it is freed from cares, from hatred, fighting, contention, strife, from evils out of number.
Therefore let us not follow after wealth, nor be for ever envying those whose possessions are great. But let those of us who have wealth, use it aright; and those who have not, let us not therefore be vexed, but for all things give thanks unto God, because He enableth us to receive with little labour the same return 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 honoured equally with him who brought the five. Now why? Because he was entrusted with [but] two talents, yet he accomplished all his own part, and brought in what was entrusted to him, double. Why then do we make haste to have much entrusted to us, when we may by a little reap the same fruits, or even greater? when the labour indeed is less, but the reward much more abundant? 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 in his grasp, the more he setteth his love upon? Therefore, lest this befal us, seek we not 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:) that we may obtain the good things promised. And may it be granted to us all to obtain them, by the grace and mercy of our Lord Jesus Christ, with whom to the Father together with the Holy Ghost, be glory, power, honour, now, and for ever, and world without end. Amen.