Hebreus 1
Origen of Alexandria · Comentário Patrístico (catena)
Hebreus 1:3
In my opinion, the Son is the reflection of the total glory of God, according to Paul who said, "He reflects the glory of God," anticipating, however, a partial reflection on the rest of the rational creation from this reflection of the total glory. For I do not think that anyone except the Son can contain the whole reflection of the full glory of God. — COMMENTARY ON THE GOSPEL OF JOHN 32.353
Hebreus 1:3
Now this Son was begotten of the Father's will, for he is the "image of the invisible God" and the "effulgence of God's glory and the impress of God's substance." … Let those who dare to say, "There was a time when the Son was not" understand that this is what they are saying: "Once wisdom did not exist, and word did not exist, and life did not exist." But it is not right, nor is it safe for us, in our weakness to rob God … of God's only begotten Word, who ever dwells with God, who is God's wisdom, in whom God rejoiced. For if we do this, we shall think of God as not always rejoicing. — ON FIRST PRINCIPLES 4.1
Hebreus 1:3
The apostle Paul says, that the only begotten Son is … "the brightness of his glory, and the express image of his person." Now, we find in the treatise called the Wisdom of Solomon the following description of the wisdom of God: "For she is the breath of the power of God, and the purest emanation of the glory of the Almighty." Nothing that is polluted can therefore come upon her, for she is the splendor of the eternal light, the stainless mirror of God's working and the image of his goodness. Now we say, as before, that Wisdom has her existence nowhere else but in him who is the beginning of all things, from whom also is derived everything that is wise, because he himself is the only one who is by nature a Son, and is therefore called the Only Begotten. — ON FIRST PRINCIPLES 1.2.5
Hebreus 1:3
In order … to more completely understand how the Savior is the figure of the person or subsistence of God, let us use an illustration. While it does not describe the subject of which we are treating either fully or appropriately, it may nevertheless be employed for this purpose only: to show that when the Son of God, who was in the form of God, emptied himself, his object was to display to us by this very emptying the fullness of his deity. For instance, suppose that there were a statue of so enormous a size as to fill the whole world, and because of this could be seen by no one. If another statue were formed altogether resembling it in the shape of the limbs, and in the outline of features, and in form and material, but without the same immensity of size, then those who were unable to behold the one of enormous proportions, should, on seeing the latter, acknowledge that they had seen the former, because it preserved all the features of its limbs and appearance, and even the very form and material, so closely as to be altogether undistinguishable from it. — ON FIRST PRINCIPLES 1.2.8
Hebreus 1:5-7
Let us see what the devil says to the Lord from the Scriptures: "It is written, 'He will give his angels charge of you; on their hands they will bear you up, lest you strike your foot against a stone.' " See how crafty he is, even in the texts he quotes. For he wishes to diminish the Savior's glory, as if the Savior needed the help of angels. It is as if he would strike his foot unless he were supported by their hands. The devil takes this verse from Scripture and applies it to Christ. Yet it is written not of Christ but about the saints in general. Freely and in total confidence I contradict the devil. This passage cannot be applied to the person of Christ, for Christ does not need the help of angels. He is greater than the angels and obtained a better name than they by inheritance. For God never said to any of the angels, "You are my Son; today I have begotten you." He has spoken to none of them as to a son. "He makes his angels winds, and his servants flames of fire." But to his own Son he speaks properly and says countless things about him in the prophets.As I say, the Son of God does not need the help of angels. No, devil; learn rather that unless Jesus helps the angels, they dash their feet. We have just heard a passage about the angels, "that we are to judge angels." If any of the angels is seen to stumble, he stumbles because he did not reach out his hand to Jesus. If Jesus had taken his hand, he would not have stumbled. For when someone trusts in his own strength and does not call upon the help of Jesus, he stumbles and falls. — HOMILIES ON THE GOSPEL OF LUKE 31.4-5
Hebreus 1:14
On this account our heart must be kept with all carefulness both by day and night, and no place be given to the devil. But every effort must be used that the ministers of God—those spirits who were sent to minister to those who are called to be heirs of salvation—may find a place within us, and be delighted to enter into the guest-chamber of our soul. And, dwelling within us [they] may guide us by their counsel; if, so, they shall find the habitation of our heart adorned by the practice of virtue and holiness. — ON FIRST PRINCIPLES 3.3.6
Hebreus 1:14
With respect to the fact that both good and evil angels attend to humans—a doctrine we have often taught following the Holy Scriptures—it is not by chance and without a divine judgment that a given angel is assigned to a given soul. For example, one is allotted to Peter and another to Paul.… Therefore, there can be no doubt that by a judgment of God, who sees clearly their worth and the quality of our soul, they are allotted as guards to each one of us by a mystical lot directed by the economy of Christ. — HOMILIES ON JOSHUA 23.3