CHAPTER 1
The divine doctrine of Christ, to whom the glory of the Father and the power of all things has been given, with the purification of all that is on earth, from which he ascended to heavenly glory.
Hebrews 1:1-3a In many times and in various ways, God spoke long ago to the fathers through the prophets; but in these last days, He has spoken to us by His Son, whom He made heir of all things, through whom also He made the ages [αἰῶνας] . He is the radiance of His glory and the exact representation of His being, sustaining all things by His powerful word [ῥήματι] .
“ In many times and in various ways .” God spoke in various and diverse manners through the prophets of old; but to us, he has spoken through the Son. Therefore, we have a great difference compared to our forefathers. For since they suffered evils, they did not think that they were so cared for by God as their forefathers; therefore, it shows that they are more cared for than those. For to those he sent prophets; but to us, he sent his Son.
" but in these last days ." He comforts those worn out by adverse circumstances, saying: in the last . For, he says, the end is near; and for some, rest from pains, and for others, the beginning of rewards.
" He has spoken to us by His Son ." He did not say, "He spoke to us in Christ," that is, through Christ; (for they were still weaker concerning Christ.) But, " by His Son ," that is, through the Son.
" whom He made heir of all things ." He says, "He made him heir and Lord of the whole world." The term " he made " is appropriate for the incarnation.
— [PHOTIUS] Who made him heir? Over whom? Over all things. Of all who approach the immortal and divine nature. Indeed, the Son is the heir and participant of the Father's substance [οὐσίας], wealth, and power. Then, when he said that the Son is the heir of the Father's possessions, he also explains how. Through him, he says, the ages were created: that is, the ages are the common works of him and the Father. But if the ages are the mutual work of the Father and the Son, then those things which are in the ages are certainly mutual to the Father and the Son. And if those things which are in the ages , much more those things which are after the ages, namely the world and those things which are in it.
Then, lest you think that the heir is not called an heir by nature, but by a certain grace and adoption, Paul adds: “ He is the radiance of His glory ,” saying practically: Although I have said that the Father appointed him as heir, understand that nothing humble or unworthy of God is implied. For it is not said that the heir is to be made by the act of adoption and that he is to be considered as such, but rather it is a declaration of the relationship of the Son to the Father as a cause according to nature of reference and consent: and lest you think the Son exists without a principle, alienating him from the paternal kinship, and imply two principles separated from each other. Indeed, for this very reason he was also called by me heir, so that you may immediately understand from whom the inheritance descends, nor may you suspect him to be unbegotten like the Father: for this reason it was said by me, Heir , and, He appointed . Therefore, I immediately added: Who, being the radiance .
But if it is not established that there was or would be radiance (for Paul says: when there was radiance ), nor is the heir truly appointed, but only in the way I mentioned above. But see how significantly and precisely he has spoken, when he says Radiance , having said a representation , and being , and of the glory . For by radiance, he reveals the natural progression [πρόοδον] of the Son from the Father.
Indeed, the radiance of anyone never proceeds entirely through grace or adoption, neither from the sun, nor from fire, nor from any other source from which radiance is usually derived. However, by saying " he is ," he shows that this is not something newly made for him to be radiance , but that it has always been from eternity.
For who is [ὤν], since He does not have a recent existence but is from eternity and always is. Then also the divine attribute is presented through who is . For thus also the Father says, "I am the the One who is [Ἐγώ εἰμι ὁ ὢν]," speaking to Moses (Ex. 3:14).
Therefore, there are testimonies to demonstrate both the natural progression of the Son from the Father and the consubstantiality [ὁμοούσιον], and coeternal [συναΐδιον], as well as what he says: " The Radiance ," and what he states: "who is." Indeed, he also adds " of his Glory ," so that you may say: "His radiance is the Son," which is most honorable, and it comes from nature, and there is nothing greater in the Father.
You see how and whose heir the Son is? Then, explaining more clearly what has been said, Paul adds: " and the exact representation of His being ." That is, having embraced the essence and substance in Himself, God is of infinite authority, omnipotent, Creator, and whatever else expresses the being of the Father, besides being the Father, all these things are the Son : therefore, He encompasses and sustains all things by His powerful word, and governs them.
Do you know how he is truly the heir and sustains all that belongs to the Father? Afterwards, when Paul spoke of the divine and supernatural about the Son, he also transitions to the rest: which are most admirable and no less supernatural, yet by hearing they seem humble and lowly, for example, death and killing! But……………………………………………………. [ end of the excerpt from Photius ] — 1
" through whom also He made the ages .” Where are those who say, “when the Son was not”? For the Creator of the ages is not subject to time. But since the Father is the cause of the Son, it is fitting that He is also the cause of those things that came into being through Him. Therefore he says: through whom . For the Father seems to act when He begets the Son who has done these things.
" He is ." It is called a radiance , indicating the manner in which it originates from the Father, as if in some way it is an outward procession, neither entirely freed from the source of its existence, nor entirely constituted, but rather emerging, as if to stand by itself, and to have its own existence. Thus, the holy Cyril in the fifth book On the Trinity. The manifestation of the consubstantial and coeternal, as light from light. The character, as the likeness of the glory, is the Son of the Father. For the Son of the Father is similar and unchangeable, and as if into a character in different being 2 [ὑποστάσεσι].
" sustaining all things ." As if carrying the invisible and the visible in the word, bearing and governing. And he said word [Ῥῆμα], showing that he easily leads and carries all things.
Hebrews 1:3-4b Through his own purification for our sins, he sat at the right hand of majesty on high; having become so much superior to the angels as he has inherited a more excellent name than theirs.
Speaking of the bare Word [λόγου] of God, He came into humanity, lest they be overwhelmed by the sublimity of what has been said. By Himself, Paul says, that is, He did not send another minister, but worked the purification by Himself, through His cross and death, when He had freed us from sins in baptism.
" of majesty ”, that is, of the Father. For after the remission of sins was first made, He sat down at the right hand of God with His flesh.
" on high ." Above all, he says, he ascends to the paternal throne. However, these signify consubstantiality [ὁμοούσιον].
" having become so much superior to the angels ." The discourse is about the privilege itself. For His flesh was made: for the Word of God is not made, but begotten. Therefore, His flesh is so much more excellent than the angels, as can be known from the excellence of the names.
— [OECUMENIUS] Or what is said to be Generated [Γενόμενος], do not take it concerning the flesh, lest you think it to be divided from this: but concerning Christ, who is worshiped in one essence [ὑποστάσει] even with His flesh. For where it has once touched what pertains to the privilege, it speaks of humble things without fear. [ end of the Oecumenius excerpt ] —
" he has inherited a more excellent name ." For the Son, having a name from the beginning, the Word, and after the flesh, He possessed it. Therefore, it is rightly said, " he has inherited ," as through the incarnation. He has been called Christ. To say of Christ that he has acquired it by hereditary right means that he has obtained that which he had already possessed long ago.
— In another way. [PHOTIUS 3 ] The inheritance primarily belongs to those who are entitled, but not to those who are alienated. Thus, what was fitting for the heavenly Word was received below through the flesh that was also assumed. But what is that? The Son, of the God of all, who is also the Father of that flesh, is to say, "I have begotten you." (Ps. 2:7) What he says: "today" is not a sign of time, but that the Father has never been separated from the legitimate paternal relationship that He has with the Son.
But if he were to say: I have always been affected towards you in this way: not as if a generation has come, but that it may always persist and continuously derive a beginning, with no end. Indeed, consider whether it may be adapted in such a way that both are indeed said of Christ, namely, "You are my Son," and "Today I have begotten you" (Ps. 2:7): but that, "You are my Son," insofar as He is the Word: for it signifies His eternal birth; whereas "Today I have begotten you" refers to the flesh: for it designates a recent birth. For He was born by the good pleasure of the Father. "The Holy Spirit,” said the angel, “will come upon you”; and then also: “The power of the Most High will overshadow you." (Luke 1:35) [ end of the Photius excerpt ] —
That the glory of Christ is not ministerial, but divine and effective: therefore it does not dwell in the present age, in which there are ministers, but in the future.
Hebrews 1:5-7 For to which of the angels did He ever say, "You are My Son, today I have begotten You"? And again, "I will be to Him a Father, and He shall be to Me a Son." But when He again brings the firstborn into the world, He says, "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."
We heard, and we who are men, are true sons through grace. The angels, however, did not hear this, lest their sublimity be thought to be from nature rather than from grace. Christ, however, is not from grace, but from nature.
" I have begotten You ." The Father relates the birth of the Son according to the flesh, therefore he said: “ today” ; Thus says the holy Athanasius.
" I will be to Him a Father ." — [OECUMENIUS] Again, accept this as the Son's birth according to the flesh, belonging to the Father; for it is clearly said, " I will be to Him a Father, and He shall be to Me a Son according to the flesh." [ end of the Oecumenius excerpt ] — 4
" But when He again brings ." Indeed, he brings , is as if “hands over.” For then He obtained the world which was voluntarily governed by Him, when He tasted death for the whole world, and when He was believed to be God.
However, in order that the speech may be easily received, he said that the Father introduces the Son. By introducing, he understands not that He was previously located outside the created world: (for how could he fill all things?), But that He had nothing in common with the created world since He was God. Furthermore, when He assumed flesh, then He communicated with the created world; when He united to Himself that which was created. Thus, the holy Cyril, in his work, "Christ is God." And blessed Gregory of Nyssa in his books against Eunomius. What he says: The Firstborn, does not refer to the second, but of the one and only begotten from the Father.
— Another. [PHOTIUS 3 ] " But when He again brings the firstborn into the world ." That is, when it was His good pleasure for His Firstborn to appear in flesh to those who populated the world. For He says: "And the angels came and ministered to Him (Matt. 4:11);" and: "From now on you will see angels descending upon the Son of Man." (Jn. 1:51) [ end of the excerpt by Photius ] —
" Let all the angels of God worship Him ," That is, in the flesh. It shows here that he is so much greater than them, as a master is greater than servants; just as if someone were to bring someone into a house, he would immediately command those in charge of them to worship [προσκυνεῖν] him. 5 Thus appearing in the flesh: that is, the angels worship the Son in the flesh. 6
" Who makes His angels spirits ." For they are created beings, therefore he says, " Who makes ." Behold the greatest difference: that some are created, while the One is uncreated; for the act of creating denotes the production from non-being into being. It is not only to angels that the exceptional pertains, but also to every functional power. He did not say, "Having created," but "Creating," that is, sustaining by the Word, according to which they came into being. 7
Hebrews 1:8-12 To the Son: Your throne, O God, is forever and ever; the scepter of righteousness is the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness more than your companions. And you, O Lord, laid the foundation of the earth in the beginning, and the heavens are the work of your hands: they will perish, but you remain; they will all wear out like a garment, like a robe you will roll them up, and they will be changed; but you are the same, and your years will have no end.
Since the Son is not a creature, but a true offspring, He is no longer referred to as "who makes," (Heb. 1:13) as is said of the angels, but rather, " Your throne, O God, is forever ." The throne , however, is a sign of royalty, but the scepter is of righteousness .
“ The scepter of righteousness .” Behold, there is another symbol of royalty, the royal scepter, and the staff.
“ You have loved righteousness .” These humble things are appropriate after the incarnation, as they are able to receive the lowly nature of the flesh.
" therefore God, your God, has anointed you ." O God, your God has anointed you. The "you" is through the flesh. For humanity is anointed with the Holy Spirit. It does not operate as it does with mere men, such as prophets and patriarchs. Anointing is, as it were, the entire presence of the anointer. Thus, holy Cyril observed. But see how Eusebius said that Symmachus refers to and rejects this anointing. “Therefore,” he says, “God, your God, has anointed you with the oil of joy [χαρᾶς] over your companions.”
" With the oil of gladness [ἀγαλλιάσεως]." Indeed, the oil of gladness is the Holy Spirit; the people are partakers of Christ. What he means by this is: Not as ordinary men are anointed, so Christ was anointed with the Holy Spirit to a measure, but all was anointed with the Spirit.
" And you, O Lord, laid the foundation of the earth in the beginning .” For when he again brings in the Firstborn; that is, when the Father was pleased to reveal His Firstborn Son in the flesh to those who dwell in the world. For it says: And the angels came and ministered to him (Matt. 4:11); and you will see the angels descending upon the Son of Man (Jn. 1:51) from now on. 4
" they will perish ." Something greater than creation has been revealed, the transformation of the world. 8 For all that is seen will be transformed, and they will come to incorruption. Therefore, it is said, " they will perish " from the present sight.
“ like a robe you will roll them up .” He indicated the ease of their change. 9 For everything will change from decay to incorruption; and thus easily, as if one were to wrap a cloak. But if he works so easily towards the better transformation and creation, would he need to focus on the lesser creation of another?
" but you are the same ." He says that you will change and renew all things, and make the corruptible into incorruptible. You will truly live forever and will always remain. 10 And there is no small comfort for those suffering here, to know that things will not always be this way, but will undergo a change; and that the one who is being cared for by them remains for eternity and lives forever.
Hebrews 1:13-14 To which of the angels did He ever say: "Sit at My right hand, until I make Your enemies Your footstool"? Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?
— [PHOTIUS] Therefore, he offered the first fruits of our nature to the Father. And the Father marveled at the gift, both for the worthiness of the one who presented it and for the purity of what was offered, as if to receive it with His own hands and place the gift beside Him, and said, “ Sit at My right hand ." [ end of the Photius excerpt ] —
He said that he did not want to show that he would not have dared to sit otherwise unless commanded: certainly not; but do not think that he lacks a beginning. For that this is so is indicated by the place of the chair, designating a similar honor, and by what was said above: He sat , when it is not previously read that he was told: Sit . Or because the Prophet could not signify the harmony and will of the Father in any other way than to sit, he used the word, Sit . Therefore, this is also great, not only over human nature but also over every creature. Nevertheless, this is also proclaimed on account of human nature. For as far as He is God, the Son has an eternal throne: “Your throne, O God, is forever and ever." (Heb. 1:8) For he was not honored with this distinction after the cross and passion as God: but as a man he received what he already had as God. Nor was he exalted when he was humble, but when he was sublime and in the form of God, he humbled himself by taking the form of a servant. (Phil. 2:6-7) The evangelist also cries out: "The only-begotten Son, who is in the bosom of the Father, he has declared." (Jn. 1:18) And the Lord: "I am in the Father, and the Father is in me." (Jn. 14:11) And elsewhere: "Glorify me, O Father, with the glory I had with you before the world was made." (Jn. 17:5) Therefore, as a man hears: "Sit at my right hand." (Ps. 101:1) For God has eternal dominion.
" until I make Your enemies Your footstool ." Notice the demonstration that the Son is legitimate. The Father is angry against the enemies of the Son. And He did not say that the Son is powerless to put them under His feet, but to reveal the identity of will. What He says " until " is not indicative of time, as if when the enemies are placed as a footstool , it would again be that He would rise: far from it; but He wants to show that He will not be powerless to put all as a footstool.
Indeed, until [ἕως] or as long as something exists, it brings forth what is up to that point, but does not remove what comes after it. Thus Gregory 11 says in the second book "On the Son": " Are they not all ministering spirits ?" He comforts them, saying: Christ is indeed the natural Son of God, but the angels are our servants: having been assigned this ministry, that they may do and administer all things so that we humans may be saved. For indeed, angels have frequently become ministers to men, as to Mary (Luke 1:26) and at the Lord's tomb (Matt. 28:2-7) and to Cornelius. (Acts 10:3)
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Translation notes for Hebrews chapter 1
1. There is a section missing in the text of the PG.
2. ὑπόστασις · that which has actual existence. a substance, real being · the substantial quality, substance, nature, of a person or thing.
3. The PG and the Pharakedies version do not provide any indicators that the excerpt comes from Oecumenius himself, but it is found in Staab’s edition.
4. Photius of Constantinople, chief author of the great schism between East and West. He was the Ecumenical Patriarch of Constantinople from 858 to 867 and from 877 to 886.
5. to worship [προσκυνεῖν]. Also means pay homage, show reverence; to kneel down (before). This is different from other Greek words such as, Λατρεία which is divine adoration given exclusively to God, and Δουλεία which is honor or veneration for saints and angels. This makes sense that Oecumenius used the example of, “just as if someone were to bring someone into a house, he would immediately command those in charge of them to worship [προσκυνεῖν] him.”
6. The PG only reads, “Thus appearing in the flesh: that is, the angels worship the Son in the flesh.”
7. The PG only has, For they are created beings, therefore he says, " Who makes ." The Pharmakidēs version has the longer reading.
8. Pharmakides added, “Something greater than creation has been revealed, the transformation of the world.”
9. Pharmakides added, For everything will change from decay to incorruption; and thus easily, as if one were to wrap a cloak. But if he works so easily towards the better transformation and creation, would he need to focus on the lesser creation of another?
10. Pharmakides added, And there is no small comfort for those suffering here, to know that things will not always be this way, but will undergo a change; and that the one who is being cared for by them remains for eternity and lives forever.
11. Gregory Nazianzen, Orations.