TRV
Oecumenius
Medieval · AD 800–1500
987 passages across 19 books of the Bible · Who was this?
Commentary
20 of 987-
Hebrews 1:3-4
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.
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Hebrews 1:5
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." -
Hebrews 1:5
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."
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Hebrews 1:6
"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. -
Hebrews 1:6
"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)
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Hebrews 1:6
"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. Thus appearing in the flesh: that is, the angels worship the Son in the flesh.
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Hebrews 1:7
"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.
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Hebrews 1:8
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. -
Hebrews 1:9
"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. -
Hebrews 1:10
"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.
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Hebrews 1:11
"they will perish." Something greater than creation has been revealed, the transformation of the world. 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.
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Hebrews 1:12
"like a robe you will roll them up." He indicated the ease of their change. 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. 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
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…
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 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) -
Hebrews 1:13-14
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."
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Hebrews 2:1-3
Because, he says, the one who has spoken to us, the Son, is so much greater than the prophets and the angels who served in the Old Testament, we must pay closer attention to what has been spoken by him, rather than as we were inclined to the law. "Lest at any time we drift away." This is, let us not fall away from what is honorable and from the way that leads to salvation. "The word spoken through angels." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was call…
Because, he says, the one who has spoken to us, the Son, is so much greater than the prophets and the angels who served in the Old Testament, we must pay closer attention to what has been spoken by him, rather than as we were inclined to the law.
"Lest at any time we drift away." This is, let us not fall away from what is honorable and from the way that leads to salvation.
"The word spoken through angels." Either Paul speaks of the law as having been given through angels, as he also says in the Epistle to the Galatians: "Ordained through angels," (Gal. 3:19) or administered; or of those things which were said to others by angels: as concerning the Sodomites (Gen. 19:1), as concerning the lamentation in the book of Judges (2:1), when the angel of the Lord came to the Israelites and reproached them for their transgression. "It was necessary," he said, "to remove all these nations from the midst, but you also made treaties with them: therefore the Lord will not destroy the nations that have been left behind." Upon hearing this, they all wept with one heart: therefore, the place was called the Place of Weeping.
But he says, this is of such a nature. For if those things predicted by angels have happened and have come to pass, how much more will those things predicted by the Son of God happen?
“just retribution.” Not that one thing is, and another is not; but every transgression and disobedience received its just retribution, that is, a reward, and nothing remained unpunished. He calls punishment a wage, although normally the term wage is applied to a favorable name; but the apostle does not concern himself with niceties of words.
“how shall we escape” He says, it is this: If what was spoken by angels in the Old Law proved of no effect, and all who sinned received their due, what excuse shall we have, seeing those who received it and yet were careless?
"For if we neglect so great a salvation.” Which does not promise earthly goods like the Old Testament, but the kingdom of heaven and adoption as sons. However, it speaks of salvation which has been demonstrated and revealed by Christ, that is, faith in Him. This, however, it called salvation, showing that what was in the old law was not salvific.
"It was first spoken by the Lord." Paul then shows that it is worthy of faith. For no one else, he says, was a minister of this, as was Moses in the old covenant, but Christ Himself.
"and was delivered to us by those who heard it." They were delivered and believed by those who heard. But who are those who heard? Clearly the divine disciples, the eyewitnesses who became ministers of the word, as Luke also says; for they certainly informed us. (Luke 1:2) Do not take offense; Paul does not say that he himself also heard from Christ, although he did hear. -
Hebrews 2:4-8
Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders, and various powers which He works for them. "and various miracles." Paul said "various" to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said "miracles"; for those are not powers but weakness and illusion and empty matters. “by gifts of the Holy Spirit distributed.” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed, it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6) "according to His own will.” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes. “For it was not to angels that He subjected the world.” This is a consequence of the comparison with the angels that was prev…
Then, lest those who heard from Christ be believed to lie, and say one thing for another: He says not so. For God Himself bears witness to the truth along with them through signs and wonders, and various powers which He works for them.
"and various miracles." Paul said "various" to indicate the abundance of the gifts; for never were so many and so diverse signs produced. And since magicians also perform many things, he said "miracles"; for those are not powers but weakness and illusion and empty matters.
“by gifts of the Holy Spirit distributed.” And through the gifts and the coming of the Holy Spirit, those things are made which are of divine testimony. It is said, however, concerning distributions, that as spiritual grace is distributed, it is according to each one's measure and according to the proportion of faith, and as it is expedient for each. (1 Cor. 12:6)
"according to His own will.” Namely, of the Paraclete. Dividing, Paul says, to each as He wishes.
“For it was not to angels that He subjected the world.” This is a consequence of the comparison with the angels that was previously stated. For it was necessary for the chief creature, namely the angelic one, by consulting Christ according to the flesh, to show Him to be greater as the Lord.
He speaks of the future world when He says the world to come.
“of which we are speaking.” That is, concerning which we said above that, When he brings in the firstborn into the world. Therefore let not your mind be led astray seeking another world. But some understood a future world, the world that will be, concerning which, he says, the whole discourse is to us. For then Christ himself will sit as judge of that world; and the angels, as ministers and servants, will stand by.
"But there is a certain one who testified somewhere, saying." Speaking to those who knew the Scriptures, Paul does not mention the names of those who say: "What is man?" -
Hebrews 2:4-8
This applies both to common humanity and especially to Christ in the flesh.
“At present, we do not yet see everything in subjection to him.” For he said: “He left nothing outside of his control,” but they suffered badly and were seized by the Jews who remained in disbelief, so that they would not hesitate about what was said, Paul says: “Do not be troubled. For not yet has all things been subjected to him, not yet has the preaching been scattered, not yet has the proclaimed king openly received power." -
Hebrews 2:4-8
"that you are mindful of him."
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Hebrews 2:4-8
For you have not only brought him into being, but also granted him to be well, and you will continue to be mindful, and you will visit him when he is in a bad state.
"You made him a little lower than the angels.” Here he recalls the declaration after the transgression. For the mortal is made lower than the angels. -
Hebrews 2:4-8
For this reason, he now cites it. What is man that you are mindful of him? Since it seemed to oppose his purpose, he indeed shows that Christ is greater than the angels, yet he says that he was made a little lower than the angels. He presents this in order to resolve the objection that seems to arise, and in resolving it, he says that he was made lower because of the passion of death. "For we saw him and he had neither form nor beauty." (Isa. 53:2)
Meanwhile, it is granted that this was also said about the Lord, since he served them as well, to comfort them, as it is said: "putting everything in subjection under his feet."