{"collection":"chr","html_url":"https://unchartedknowledge.5gfusion.net/browse/chr/ecf/204/2040358.htm","path":"chr/ecf/204/2040358.htm","source_url":"https://sacred-texts.com/chr/ecf/204/2040358.htm","text":"Chapter XIII.\u2014Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word \u2018better\u2019 implies likeness to the Angels; and \u2018made\u2019 or \u2018become\u2019 implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between \u2018better\u2019 and \u2018greater;\u2019 texts in proof. \u2018Made\u2019 or \u2018become\u2019 a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. \u2018Become\u2019 relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father.\n53. But it is written, say they, in the Proverbs, \u2018The Lord created me the beginning of His ways, for His Works 2134 ;\u2019 and in the Epistle to the Hebrews the Apostle says, \u2018Being made so much better than the Angels, as He hath by inheritance obtained a more excellent Name than they 2135 .\u2019 And soon after, \u2018Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus, who was faithful to Him that made Him 2136 .\u2019 And in the Acts, \u2018Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified both Lord and Christ 2137 .\u2019 These passages they brought forward at every turn, mistaking their sense, under the idea that they proved that the Word of God was a creature and work and one of things originate; and thus they deceive the thoughtless, making the language of Scripture their pretence, but instead of the true sense sowing upon it the poison of their own heresy. For had they known, they would not have been irreligious against \u2018the Lord of glory 2138 ,\u2019 nor have wrested the good words of Scripture. If then henceforward openly adopting Caiaphas\u2019s way, they have determined on judaizing, and are ignorant of the text, that verily God shall dwell upon the earth 2139 , let them not inquire into the Apostolical sayings; for this is not the manner of Jews. But if, mixing themselves up with the godless Manichees 2140 , they deny that \u2018the Word was made flesh,\u2019 and His Incarnate presence, then let them not bring forward the Proverbs, for this is out of place with the Manichees. But if for preferment-sake, and the lucre of avarice which follows 2141 , and the desire for good repute, they venture not on denying the text, \u2018The Word was made flesh,\u2019 since so it is written, either let them rightly interpret the words of Scripture, of the embodied presence of the Saviour, or, if they deny their sense, let them deny that the Lord became man at all. For it is unseemly, while confessing that \u2018the Word became flesh,\u2019 yet to be ashamed at what is written of Him, and on that account to corrupt the sense.\n54. For it is written, \u2018So much better than p. 338 the Angels;\u2019 let us then first examine this. Now it is right and necessary, as in all divine Scripture, so here, faithfully to expound the time of which the Apostle wrote, and the person 2142 , and the point; lest the reader, from ignorance missing either these or any similar particular, may be wide of the true sense. This understood that inquiring eunuch, when he thus besought Philip, \u2018I pray thee, of whom doth the Prophet speak this? of himself, or of some other man 2143 ?\u2019 for he feared lest, expounding the lesson unsuitably to the person, he should wander from the right sense. And the disciples, wishing to learn the time of what was foretold, besought the Lord, \u2018Tell us,\u2019 said they, \u2018when shall these things be? and what is the sign of Thy coming 2144 ?\u2019 And again, hearing from the Saviour the events of the end, they desired to learn the time of it, that they might be kept from error themselves, and might be able to teach others; as, for instance, when they had learned, they set right the Thessalonians 2145 , who were going wrong. When then one knows properly these points, his understanding of the faith is right and healthy; but if he mistakes any such points, forthwith he falls into heresy. Thus Hymen\u00e6us and Alexander and their fellows 2146 were beside the time, when they said that the resurrection had already been; and the Galatians were after the time, in making much of circumcision now. And to miss the person was the lot of the Jews, and is still, who think that of one of themselves is said, \u2018Behold, the Virgin shall conceive, and bear a Son, and they shall call his Name Emmanuel, which is being interpreted, God with us 2147 ;\u2019 and that, \u2018A prophet shall the Lord your God raise up to you 2148 ,\u2019 is spoken of one of the Prophets; and who, as to the words, \u2018He was led as a sheep to the slaughter 2149 ,\u2019 instead of learning from Philip, conjecture them spoken of Isaiah or some other of the former Prophets 2150 .\n55. (3.) Such has been the state of mind under which Christ\u2019s enemies have fallen into their execrable heresy. For had they known the person, and the subject, and the season of the Apostle\u2019s words, they would not have expounded of Christ\u2019s divinity what belongs to His manhood, nor in their folly have committed so great an act of irreligion. Now this will be readily seen, if one expounds properly the beginning of this lection. For the Apostle says, \u2018God who at sundry times and divers manners spake in times past unto the fathers by the prophets, hath in these last days spoken unto us by His Son 2151 ;\u2019 then again shortly after he says, \u2018when He had by Himself purged our sins, He sat down on the right hand of the Majesty on high, having become so much better than the Angels, as He hath by inheritance obtained a more excellent Name than they 2152 .\u2019 It appears then that the Apostle\u2019s words make mention of that time, when God spoke unto us by His Son, and when a purging of sins took place. Now when did He speak unto us by His Son, and when did purging of sins take place? and when did He become man? when, but subsequently to the Prophets in the last days? Next, proceeding with his account of the economy in which we were concerned, and speaking of the last times, he is naturally led to observe that not even in the former times was God silent with men, but spoke to them by the Prophets. And, whereas the prophets ministered, and the Law was spoken by Angels, while the Son too came on earth, and that in order to minister, he was forced to add, \u2018Become so much better than the Angels,\u2019 wishing to shew that, as much as the son excels a servant, so much also the ministry of the Son is better than the ministry of servants. Contrasting then the old ministry and the new, the Apostle deals freely with the Jews, writing and saying, \u2018Become so much better than the Angels.\u2019 This is why throughout he uses no comparison, such as \u2018become greater,\u2019 or \u2018more honourable,\u2019 lest we should think of Him and them as one in kind, but \u2018better\u2019 is his word, by way of marking the difference of the Son\u2019s nature from things originated. And of this we have proof from divine Scripture; David, for instance, saying in the Psalm, \u2018One day in Thy courts is better than a thousand 2153 :\u2019 and Solomon crying out, \u2018Receive my instruction and not silver, and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it 2154 .\u2019 Are not wisdom and stones of the earth different in essence and separate in nature? Are heavenly courts at all akin to earthly houses? Or is there any similarity between things eternal and spiritual, and things temporal and mortal? And this is what Isaiah says, \u2018Thus saith the Lord unto the eunuchs that keep My sabbaths, and choose the things that please Me, and take hold of My Covenant; even unto them will I p. 339 give in Mine house, and within My walls, a place and a name better than of sons and of daughters: I will give them an everlasting name that shall not be cut off 2155 .\u2019 In like manner there is nought akin between the Son and the Angels; so that the word \u2018better\u2019 is not used to compare but to contrast, because of the difference of His nature from them. And therefore the Apostle also himself, when he interprets the word \u2018better,\u2019 places its force in nothing short of the Son\u2019s excellence over things originated, calling the one Son, the other servants; the one, as a Son with the Father, sitting on the right; and the others, as servants, standing before Him, and being sent, and fulfilling offices.\n56. Scripture, in speaking thus, implies, O Arians, not that the Son is originate, but rather other than things originate, and proper to the Father, being in His bosom. (4.) Nor 2156 does even the expression \u2018become,\u2019 which here occurs, shew that the Son is originate, as ye suppose. If indeed it were simply \u2018become\u2019 and no more, a case might stand for the Arians; but, whereas they are forestalled with the word \u2018Son\u2019 throughout the passage, shewing that He is other than things originate, so again not even the word \u2018become\u2019 occurs absolutely 2157 , but \u2018better\u2019 is immediately subjoined. For the writer thought the expression immaterial, knowing that in the case of one who was confessedly a genuine Son, to say \u2018become\u2019 is the same with saying that He had been made, and is, \u2018better.\u2019 For it matters not even if we speak of what is generate, as \u2018become\u2019 or \u2018made;\u2019 but on the contrary, things originate cannot be called generate, God\u2019s handiwork as they are, except so far as after their making they partake of the generate Son, and are therefore said to have been generated also, not at all in their own nature, but because of their participation of the Son in the Spirit 2158 . And this again divine Scripture recognises; for it says in the case of things originate, \u2018All things came to be through Him, and without Him nothing came to be 2159 ,\u2019 and, \u2018In wisdom hast Thou made them all 2160 ;\u2019 but in the case of sons which are generate, \u2018To Job there came to be seven sons and three daughters 2161 ,\u2019 and, \u2018Abraham was an hundred years old when there came to be to him Isaac his son 2162 ;\u2019 and Moses said 2163 , \u2018If to any one there come to be sons.\u2019 Therefore since the Son is other than things originate, alone the proper offspring of the Father\u2019s essence, this plea of the Arians about the word \u2018become\u2019 is worth nothing.\n(5.) If moreover, baffled so far, they should still violently insist that the language is that of comparison, and that comparison in consequence implies oneness of kind, so that the Son is of the nature of Angels, they will in the first place incur the disgrace of rivalling and repeating what Valentinus held, and Carpocrates, and those other heretics, of whom the former said that the Angels were one in kind with the Christ, and Carpocrates that Angels are framers of the world 2164 . Perchance it is under the instruction of these masters that they compare the Word of God with the Angels.\n57. Though surely amid such speculations, they will be moved by the sacred poet, saying, \u2018Who is he among the gods that shall be like unto the Lord 2165 ,\u2019 and, \u2018Among the gods there is none like unto Thee, O Lord 2166 .\u2019 However, they must be answered, with the chance of their profiting by it, that comparison confessedly does belong to subjects one in kind, not to those which differ. No one, for instance, would compare God with man, or again man with brutes, nor wood with stone, because their natures are unlike; but God is beyond comparison, and man is compared to man, and wood to wood, and stone to stone. Now in such cases we should not speak of \u2018better,\u2019 but of \u2018rather\u2019 and \u2018more;\u2019 thus Joseph was comely rather than his brethren, and Rachel than Leah; star 2167 is not better than star, but is the rather excellent in glory; whereas in bringing together things which differ in kind, then \u2018better\u2019 is used to mark the difference, as has been said in the case of wisdom and jewels. Had then the Apostle said, \u2018by so much has the Son precedence of the Angels,\u2019 or \u2018by so much greater,\u2019 you would have had a plea, as if the Son were compared with the Angels; but, as it is, in saying that He is \u2018better,\u2019 and differs as far as Son from servants, the Apostle shews that He is other than the Angels in nature.\np. 340 (6.) Moreover by saying that He it is who has \u2018laid the foundation of all things 2168 ,\u2019 he shews that He is other than all things originate. But if He be other and different in essence from their nature, what comparison of His essence can 2169 there be, or what likeness to them? though, even if they have any such thoughts, Paul shall refute them, who speaks to the very point, \u2018For unto which of the Angels said He at any time, Thou art My Son, this day have I begotten Thee? And of the Angels He saith, Who maketh His Angels spirits, and His ministers a flame of fire 2170 .\u2019\n58. Observe here, the word \u2018made\u2019 belongs to things originate, and he calls them things made; but to the Son he speaks not of making, nor of becoming, but of eternity and kingship, and a Framer\u2019s office, exclaiming, \u2018Thy Throne, O God, is for ever and ever;\u2019 and, \u2018Thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands; they shall perish, but Thou remainest.\u2019 From which words even they, were they but willing, might perceive that the Framer is other than things framed, the former God, the latter things originate, made out of nothing. For what has been said, \u2018They shall perish,\u2019 is said, not as if the creation were destined for destruction, but to express the nature of things originate by the issue to which they tend 2171 . For things which admit of perishing, though through the grace 2172 of their Maker they perish not, yet have come out of nothing, and themselves witness that they once were not. And on this account, since their nature is such, it is said of the Son, \u2018Thou remainest,\u2019 to shew His eternity; for not having the capacity of perishing, as things originate have, but having eternal duration, it is foreign to Him to have it said, \u2018He was not before His generation,\u2019 but proper to Him to be always, and to endure together with the Father. And though the Apostle had not thus written in his Epistle to the Hebrews, still his other Epistles, and the whole of Scripture, would certainly forbid their entertaining such notions concerning the Word. But since he has here expressly written it, and, as has been above shewn, the Son is Offspring of the Father\u2019s essence, and He is Framer, and other things are framed by Him, and He is the Radiance and Word and Image and Wisdom of the Father, and things originate stand and serve in their place below the Triad, therefore the Son is different in kind and different in essence from things originate, and on the contrary is proper to the Father\u2019s essence and one in nature with it 2173 . And hence it is that the Son too says not, \u2018My Father is better than I 2174 ,\u2019 lest we should conceive Him to be foreign to His Nature, but \u2018greater,\u2019 not indeed in greatness, nor in time, but because of His generation from the Father Himself 2175 , nay, in saying \u2018greater\u2019 He again shows that He is proper to His essence.\n59. (7). And the Apostle\u2019s own reason for saying, \u2018so much better than the Angels,\u2019 was not any wish in the first instance to compare the essence 2176 of the Word to things originate (for He cannot be compared, rather they are incommeasurable), but regarding the Word\u2019s visitation in the flesh, and the Economy which He then sustained, he wished to show that He was not like those who had gone before Him; so that, as much as He excelled in nature those who were sent afore by Him, by so much also the grace which came from and through Him was better than the ministry through Angels 2177 . For it is the function of servants, to demand the fruits and no more; but of the Son and Master to forgive the debts and to transfer the vineyard.\n(8.) Certainly what the Apostle proceeds to say shews the excellence of the Son over things originate; \u2018Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by Angels was stedfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard Him 2178 .\u2019 But if the Son were in the number of things originate, He was not better than they, nor did disobedience involve increase of punishment because of Him; any more than in the Ministry of Angels there was not, according to each Angel, greater or less guilt in the transgressors, but the Law was one, and one was its vengeance on transgressors. But, whereas the Word is not in the number of originate things, but is Son of the Father, therefore, as He Himself is better and His acts better and transcendent, so also the punishment is worse. Let them contemplate then the grace which is through the Son, and let them acknowledge the witness which He gives even from His works, that He is other than things originated, and alone the very Son in the Father and the Father in Him. p. 341 And the Law 2179 was spoken by Angels, and perfected no one 2180 , needing the visitation of the Word, as Paul hath said; but that visitation has perfected the work of the Father. And then, from Adam unto Moses death reigned 2181 ; but the presence of the Word abolished death 2182 . And no longer in Adam are we all dying 2183 ; but in Christ we are all reviving. And then, from Dan to Beersheba was the Law proclaimed, and in Jud\u00e6a only was God known; but now, unto all the earth has gone forth their voice, and all the earth has been filled with the knowledge of God 2184 , and the disciples have made disciples of all the nations 2185 , and now is fulfilled what is written, \u2018They shall be all taught of God 2186 .\u2019 And then what was revealed was but a type; but now the truth has been manifested. And this again the Apostle himself describes afterwards more clearly, saying, \u2018By so much was Jesus made a surety of a better testament;\u2019 and again, \u2018But now hath He obtained a more excellent ministry, by how much also He is the Mediator of a better covenant, which was established upon better promises.\u2019 And, \u2018For the Law made nothing perfect, but the bringing in of a better hope did.\u2019 And again he says, \u2018It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these 2187 .\u2019 Both in the verse before us, then, and throughout, does he ascribe the word \u2018better\u2019 to the Lord, who is better and other than originated things. For better is the sacrifice through Him, better the hope in Him; and also the promises through Him, not merely as great compared with small, but the one differing from the other in nature, because He who conducts this economy, is \u2018better\u2019 than things originated.\n60. (9.) Moreover the words \u2018He is become surety\u2019 denote the pledge in our behalf which He has provided. For as, being the \u2018Word,\u2019 He \u2018became flesh 2188 \u2019 and \u2018become\u2019 we ascribe to the flesh, for it is originated and created, so do we here the expression \u2018He is become,\u2019 expounding it according to a second sense, viz. because He has become man. And let these contentious men know, that they fail in this their perverse purpose; let them know that Paul does not signify that His essence 2189 has become, knowing, as he did, that He is Son and Wisdom and Radiance and Image of the Father; but here too he refers the word \u2018become\u2019 to the ministry of that covenant, in which death which once ruled is abolished. Since here also the ministry through Him has become better, in that \u2018what the Law could not do in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh 2190 ,\u2019 ridding it of the trespass, in which, being continually held captive, it admitted not the Divine mind. And having rendered the flesh capable of the Word, He made us walk, no longer according to the flesh, but according to the Spirit, and say again and again, \u2018But we are not in the flesh but in the Spirit,\u2019 and, \u2018For the Son of God came into the world, not to judge the world, but to redeem all men, and that the world might be saved through Him 2191 .\u2019 Formerly the world, as guilty, was under judgment from the Law; but now the Word has taken on Himself the judgment, and having suffered in the body for all, has bestowed salvation to all 2192 . With a view to this has John exclaimed, \u2018The law was given by Moses, but grace and truth came by Jesus Christ 2193 .\u2019 Better is grace than the Law, and truth than the shadow.\n61. (10.) \u2018Better\u2019 then, as has been said, could not have been brought to pass by any other than the Son, who sits on the right hand of the Father. And what does this denote but the Son\u2019s genuineness, and that the Godhead of the Father is the same as the Son\u2019s 2194 ? For in that the Son reigns in His Father\u2019s kingdom, is seated upon the same throne as the Father, and is contemplated in the Father\u2019s Godhead, therefore is the Word God, and whoso beholds the Son, beholds the Father; and thus there is one God. Sitting then on the right, yet He does not place His Father on the left 2195 ; but whatever is right 2196 and precious in the Father, that also the Son has, and says, \u2018All things that the Father hath are Mine 2197 .\u2019 Wherefore also the Son, though sitting on the right, also sees the Father on the right, though it be as become man that He says, \u2018I saw the Lord always before My face, for He is on My right hand, therefore I shall not fall 2198 .\u2019 This shews moreover that the Son is in the Father p. 342 and the Father in the Son; for the Father being on the right, the Son is on the right; and while the Son sits on the right of the Father, the Father is in the Son. And the Angels indeed minister ascending and descending; but concerning the Son he saith, \u2018And let all the Angels of God worship Him 2199 .\u2019 And when Angels minister, they say, \u2018I am sent unto thee,\u2019 and, \u2018The Lord has commanded;\u2019 but the Son, though He say in human fashion, \u2018I am sent 2200 ,\u2019 and comes to finish the work and to minister, nevertheless says, as being Word and Image, \u2018I am in the Father, and the Father in Me;\u2019 and, \u2018He that hath seen Me, hath seen the Father;\u2019 and, \u2018The Father that abideth in Me, He doeth the works 2201 ;\u2019 for what we behold in that Image are the Father\u2019s works.\n(11.) What has been already said ought to shame those persons who are fighting against the very truth; however, if, because it is written, \u2018become better,\u2019 they refuse to understand \u2018become,\u2019 as used of the Son, as \u2018has been and is 2202 ;\u2019 or again as referring to the better covenant having come to be 2203 , as we have said, but consider from this expression that the Word is called originate, let them hear the same again in a concise form, since they have forgotten what has been said.\n62. If the Son be in the number of the Angels, then let the word \u2018become\u2019 apply to Him as to them, and let Him not differ at all from them in nature; but be they either sons with Him, or be He an Angel with them; sit they one and all together on the right hand of the Father, or be the Son standing with them all as a ministering Spirit, sent forth to minister Himself as they are. But if on the other hand Paul distinguishes the Son from things originate, saying, \u2018To which of the Angels said He at any time, Thou art My Son?\u2019 and the one frames heaven and earth, but they are made by Him; and He sitteth with the Father, but they stand by ministering, who does not see that he has not used the word \u2018become\u2019 of the essence of the Word, but of the ministration come through Him? For as, being the \u2018Word,\u2019 He \u2018became flesh,\u2019 so when become man, He became by so much better in His ministry, than the ministry which came by the Angels, as Son excels servants and Framer things framed. Let them cease therefore to take the word \u2018become\u2019 of the substance of the Son, for He is not one of originated things; and let them acknowledge that it is indicative of His ministry and the Economy which came to pass.\n(12.) But how He became better in His ministry, being better in nature than things originate, appears from what has been said before, which, I consider, is sufficient in itself to put them to shame. But if they carry on the contest, it will be proper upon their rash daring to close with them, and to oppose to them those similar expressions which are used concerning the Father Himself. This may serve to shame them to refrain their tongue from evil, or may teach them the depth of their folly. Now it is written, \u2018Become my strong rock and house of defence, that Thou mayest save me 2204 .\u2019 And again, \u2018The Lord became a defence for the oppressed 2205 ,\u2019 and the like which are found in divine Scripture. If then they apply these passages to the Son, which perhaps is nearest to the truth, then let them acknowledge that the sacred writers ask Him, as not being originate, to become to them \u2018a strong rock and house of defence;\u2019 and for the future let them understand \u2018become,\u2019 and \u2018He made,\u2019 and \u2018He created,\u2019 of His incarnate presence. For then did He become \u2018a strong rock and house of defence,\u2019 when He bore our sins in His own body upon the tree, and said, \u2018Come unto Me, all ye that labour and are heavy laden, and I will give you rest 2206 .\u2019\n63. But if they refer these passages to the Father, will they, when it is here also written, \u2018Become\u2019 and \u2018He became,\u2019 venture so far as to affirm that God is originate? Yea, they will dare, as they thus argue concerning His Word; for the course of their argument carries them on to conjecture the same things concerning the Father, as they devise concerning His Word. But far be such a notion ever from the thoughts of all the faithful! for neither is the Son in the number of things originated, nor do the words of Scripture in question, \u2018Become,\u2019 and \u2018He became,\u2019 denote beginning of being, but that succour which was given to the needy. For God is always, and one and the same; but men have come to be afterwards through the Word, when the Father Himself willed it; and God is invisible and inaccessible to originated things, and especially to men upon earth. When then men in infirmity invoke Him, when in persecution they ask help, when under injuries they pray, then the Invisible, being a lover of man, shines forth upon them with His beneficence, which He exercises through and in His proper Word. And forthwith the divine manifestation is made to every one according to his need, and is made to the weak health, and to the persecuted a \u2018refuge\u2019 and \u2018house of defence;\u2019 and to the injured He says, \u2018While thou speakest I p. 343 will say, Here I am 2207 .\u2019 Whatever defence then comes to each through the Son, that each says that God has come to be to himself, since succour comes from God Himself through the Word. Moreover the usage of men recognises this, and every one will confess its propriety. Often succour comes from man to man; one has undertaken toil for the injured, as Abraham for Lot; and another has opened his home to the persecuted, as Obadiah to the sons of the prophets; and another has entertained a stranger, as Lot the Angels; and another has supplied the needy, as Job those who begged of him. And then, should one and the other of these benefited persons say, \u2018Such a one became an assistance to me,\u2019 and another \u2018and to me a refuge,\u2019 and \u2018to another a supply,\u2019 yet in so saying would not be speaking of the original becoming or of the essence of their benefactors, but of the beneficence coming to themselves from them; so also when the saints say concerning God, \u2018He became\u2019 and \u2018become Thou,\u2019 they do not denote any original becoming, for God is without beginning and unoriginate, but the salvation which is made to be unto men from Him.\n64. This being so understood, it is parallel also respecting the Son, that whatever, and however often, is said, such as, \u2018He became\u2019 and \u2018become,\u2019 should ever have the same sense: so that as, when we hear the words in question, \u2018become better than the Angels\u2019 and \u2018He became,\u2019 we should not conceive any original becoming of the Word, nor in any way fancy from such terms that He is originate; but should understand Paul\u2019s words of His ministry and Economy when He became man. For when \u2018the Word became flesh and dwelt among us 2208 \u2019 and came to minister and to grant salvation to all, then He became to us salvation, and became life, and became propitiation; then His economy in our behalf became much better than the Angels, and He became the Way and became the Resurrection. And as the words \u2018Become my strong rock\u2019 do not denote that the essence of God Himself became, but His lovingkindness, as has been said, so also here the \u2018having become better than the Angels,\u2019 and, \u2018He became,\u2019 and, \u2018by so much is Jesus become a better surety,\u2019 do not signify that the essence of the Word is originate (perish the thought!), but the beneficence which towards us came to be through His becoming Man; unthankful though the heretics be, and obstinate in behalf of their irreligion.\nProv. viii. 22. vid. Orat. ii. \u00a7\u00a719\u201372.\n337:2135\nHeb. i. 4; iii. 1.\n337:2136 337:2137\nActs ii. 36. vid. Orat. ii. \u00a7\u00a711\u201318.\n337:2138 337:2139\nZech. 2:10, 1 Kings 8:27, Bar. 3:37Zech. ii. 10; vid. 1 Kings viii. 27; Bar. iii. 37\n337:2140\nVid. the same contrast, de Syn. \u00a733; supr. \u00a78; Orat. iv. \u00a723.\n337:2141 338:2142 338:2143 338:2144 338:2145\nVid. 1 Thess. 4:13, 2 Thess. 2:1, &c.\n338:2146\n2 Tim. 2:17, 18; 1 Tim. i. 20.\n338:2147 338:2148 338:2149 338:2150\nThe more common evasion on the part of the Jews was to interpret the prophecy of their own sufferings in captivity. It was an idea of Grotius that the prophecy received a first fulfilment in Jeremiah. vid. Justin Tryph. 72 et al., Iren. H\u00e6r. iv. 33. Tertull. in Jud. 9, Cyprian. Testim. in Jud. ii. 13, Euseb. Dem. iii. 2, &c. [cf. Driver and Neubauer Jewish commentaries on Is. lii. and Is. liii. and Introduction to English Translation of these pp. xxxvii. sq.]\n338:2151 338:2152 338:2153 338:2154\nProv. 8:10, 11.\n339:2155 339:2156\nThere is apparently much confusion in the arrangement of the paragraphs that follow; though the appearance may perhaps arise from Athan.\u2019s incorporating some passage from a former work into his text, cf. note on \u00a732. It is easy to suggest alterations, but not anything satisfactory. The same ideas are scattered about. Thus \u03c3\u03c5\u03b3\u03ba\u03c1\u03b9\u03c4\u03b9\u03ba\u1ff6\u03c2 occurs in (3) and (5). The Son\u2019s seat on the right, and Angels in ministry, (3) fin. (10) (11). \u2018Become\u2019 interpreted as \u2018is originated and is,\u2019 (4) and (11). The explanation of \u2018become,\u2019 (4) (9) (11) (14). The Word\u2019s \u1f10\u03c0\u03b9\u03b4\u03b7\u03bc\u03af\u03b1 is introduced in (7) and (8) \u03c0\u03b1\u03c1\u03bf\u03c5\u03c3\u03af\u03b1 being the more common word; \u1f10\u03c0\u03b9\u03b4\u03b7\u03bc\u03af\u03b1 occurs Orat. ii. \u00a767 init. Serap. i. 9. Vid. however, \u00a761, notes. If a change must be suggested, it would be to transfer (4) after (8) and (10) after (3).\n339:2157\n\u1f00\u03c0\u03bf\u03bb\u03b5\u03bb\u03c5\u03bc\u03ad\u03bd\u03c9\u03c2. vid. also Orat. ii. 54. 62. iii. 22. Basil. contr. Eunom. i. p. 244. Cyril. Thesaur. 25, p. 236. \u03b4\u03b9\u03b1\u03bb\u03b5\u03bb\u03c5\u03bc\u03ad\u03bd\u03c9\u03c2. Orat. iv. 1.\n339:2158\n[The note, referred to above, p. 169, in which Newman defends the treatment of \u03b3\u03b5\u03bd\u03b7\u03c4\u1f78\u03bd and \u03b3\u03b5\u03bd\u03bd\u03b7\u03c4\u1f78\u03bd as synonymous, while yet admitting that they are expressly distinguished by Ath. in the text, is omitted for lack of space.]\n339:2159 339:2160 339:2161 339:2162 339:2163\nCf. Deut. xxi. 15.\n339:2164\nThese tenets and similar ones were common to many branches of the Gnostics, who paid worship to the Angels, or ascribed to them the creation; the doctrine of their consubstantiality with our Lord arose from their belief in emanation. S. Athanasius here uses the word \u1f41\u03bc\u03bf\u03b3\u03b5\u03bd\u03ae\u03c2, not \u1f41\u03bc\u03bf\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2 which was usual with them (vid. Bull. D. F. N. ii. 1, \u00a72) as with the Manichees after them, Beausobre, Manich. iii. 8.\n339:2165 339:2166 339:2167 340:2168 340:2169 340:2170 340:2171 340:2172 340:2173\nHere again is a remarkable avoidance of the word \u1f41\u03bc\u03bf\u03bf\u03cd\u03c3\u03b9\u03bf\u03bd. He says that the Son is \u1f11\u03c4\u03b5\u03c1\u03bf\u03b3\u03b5\u03bd\u1f74\u03c2 \u03ba\u03b1\u1f76 \u1f11\u03c4\u03b5\u03c1\u03bf\u03bf\u03cd\u03c3\u03b9\u03bf\u03c2 \u03c4\u1ff6\u03bd \u03b3\u03b5\u03bd\u03b7\u03c4\u1ff6\u03bd, \u03ba\u03b1\u1f76 \u03c4\u1fc6\u03c2 \u03c4\u03bf\u1fe6 \u03c0\u03b1\u03c4\u03c1\u1f78\u03c2 \u03bf\u1f50\u03c3\u03af\u03b1\u03c2 \u1f34\u03b4\u03b9\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f41\u03bc\u03bf\u03c6\u03c5\u03ae\u03c2. vid. \u00a7\u00a720, 21, notes.\n340:2174 340:2175\nAthan. otherwise explains this text, Incarn. contr. Arian. 4. if it be his. This text is thus taken by Basil. contr. Eun. iv. p. 289. Naz. Orat. 30. 7, &c. &c.\n340:2176 340:2177\nHe also applies this text to our Lord\u2019s economy and ministry de Sent. D. 11. in Apoll. ii. 15.\n340:2178 341:2179\nPart of this chapter, as for instance (7) (8) is much more finished in point of style than the general course of his Orations. It may be indeed only the natural consequence of his warming with his subject, but this beautiful passage looks very much like an insertion. Some words of it are found in Sent. D. 11. written few years sooner [cf. supr. 33, note 2.]\n341:2180 341:2181 341:2182 341:2183 341:2184\nIsa. 11:9, Ps. 76:1, Ps. 19:4Is. xi. 9; vid. Ps. lxxvi. 1, and xix. 4.\n341:2185 341:2186 341:2187\nHeb. vii. 22; viii. 6; vii. 19; ix. 23\n341:2188 341:2189 341:2190 341:2191 341:2192\nVid. Incarn. passim. Theod. Eranist. iii. pp. 196\u2013198, &c. &c. It was the tendency of all the heresies concerning the Person of Christ to explain away or deny the Atonement. The Arians, after the Platonists, insisted on the pre-existing Priesthood, as if the incarnation and crucifixion were not of its essence. The Apollinarians resolved the Incarnation into a manifestation, Theod. Eran. i. The Nestorians denied the Atonement, Procl. ad Armen. p. 615. And the Eutychians, Leont. Ep. 28, 5.\n341:2193 341:2194 341:2195\nCf. August. de Fid. et Symb. 14. Does this passage of Athan.\u2019s shew that the Anthropomorphites were stirring in Egypt already?\n341:2196 341:2197 341:2198 342:2199 342:2200\nVid. John 17:3, Mark 10:45.\n342:2201\nJohn 14:10, 9.\n342:2202\nOf His divine nature, (4) (8).\n342:2203\nOf His human nature, and (10).\n342:2204 342:2205 342:2206 343:2207 343:2208","title":"Nicene and Post-Nicene Fathers, Ser. II, Vol. IV: Against the Arians. (Orationes contra Arianos IV.): Texts Explained; Thirdly, Hebrews i. 4. Additional texts brought as objections; e.g. Heb. i. 4; vii. 22. Whether the word 'better' implies likeness to the Angels; and 'made' or 'become' implies creation. Necessary to consider the circumstances under which Scripture speaks. Difference between 'better' and 'greater;' texts in proof. 'Made' or 'become' a general word. Contrast in Heb. i. 4, between the Son and the Works in point of nature. The difference of the punishments under the two Covenants shews the difference of the natures of the Son and the Angels. 'Become' relates not to the nature of the Word, but to His manhood and office and relation towards us. Parallel passages in which the term is applied to the Eternal Father.","type":"page"}