Early Church Fathers Scripture Index : Texts
Hebrews 1:4
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 1, page 15, footnote 2 (Image)
Apostolic Fathers, Justin Martyr, Irenaeus
Clement of Rome (HTML)
First Epistle to the Corinthians (HTML)
Chapter XXXVI.—All blessings are given to us through Christ. (HTML)
CCEL Footnote 156 (In-Text, Margin)
... helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”[Hebrews 1:3-4] For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.” But concerning His Son the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of Me, and I will give Thee the heathen for Thine inheritance, ...
Ante-Nicene Fathers, Volume 9, page 240, footnote 8 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Epistles of Clement. (HTML)
The First Epistle of Clement to the Corinthians. (HTML)
All Blessings are Given to Us Through Christ. (HTML)
CCEL Footnote 4193 (In-Text, Margin)
... helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, “who, being the brightness of His majesty, is by so much greater than the angels, as He hath by inheritance obtained a more excellent name than they.”[Hebrews 1:3-4] For it is thus written, “Who maketh His angels spirits, and His ministers a flame of fire.” But concerning His Son the Lord spoke thus: “Thou art my Son, to-day have I begotten Thee. Ask of me, and I will give Thee the heathen for Thine inheritance, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 147, footnote 3 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm XLV (HTML)
CCEL Footnote 1382 (In-Text, Margin)
... those slow of comprehension: I will nevertheless say it. Let those who can follow me, do so: lest if it were left unsaid, even those who can follow should not be able. We have read where it is said in another Psalm, “God hath spoken once.” So often has He spoken by the Prophets, so often by the Apostles, and in these days by His Saints, and does He say, “God has spoken once”? How can He have spoken but “once,” except with reference to His “Word”? But as the “Mine heart hath uttered a good Word,”[Hebrews 1:3-5] was understood by us in the other clause of the generation of the Son, it seems that a kind of repetition is made in the following sentence, so that the “Mine heart hath uttered a good Word,” which had been already said, is repeated in what He is ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 337, footnote 10 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse I (HTML)
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. (HTML)
53. it is written, say they, in the Proverbs, ‘The Lord created me the beginning of His ways, for His Works;’ and in the Epistle to the Hebrews the Apostle says, ‘Being made so much better than the Angels, as He hath by inheritance obtained a more excellent Name than they[Hebrews 1:4].’ And soon after, ‘Wherefore, 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.’ And in the Acts, ‘Therefore let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified both Lord and Christ.’ These passages they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 4, page 348, footnote 11 (Image)
Athanasius: Select Writings and Letters
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Against the Arians. (Orationes contra Arianos IV.) (HTML)
Discourse II (HTML)
Texts explained; Fourthly, Hebrews iii. 2. Introduction; the Regula Fidei counter to an Arian sense of the text; which is not supported by the word 'servant,' nor by 'made' which occurs in it; (how can the Judge be among the 'works' which 'God will bring into judgment?') nor by 'faithful;' and is confuted by the immediate context, which is about Priesthood; and by the foregoing passage, which explains the word 'faithful' as meaning trustworthy, as do 1 Pet. iv. fin. and other texts. On the whole made may safely be understood either of the divine generation or the human creation. (HTML)
... Jews, but would have inquired and learned that, whereas ‘In the beginning was the Word, and the Word was with God, and the Word was God,’ in consequence, it was when at the good pleasure of the Father the Word became man, that it was said of Him, as by John, ‘The Word became flesh;’ so by Peter, ‘He hath made Him Lord and Christ ’;—as by means of Solomon in the Person of the Lord Himself, ‘The Lord created me a beginning of His ways for His works;’ so by Paul, ‘Become so much better than the Angels[Hebrews 1:4];’ and again, ‘He emptied Himself, and took upon Him the form of a servant;’ and again, ‘Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Jesus, who was faithful to Him that made ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 74, footnote 2 (Image)
Hilary of Poitiers, John of Damascus
Title Page (HTML)
De Trinitate or On the Trinity. (HTML)
De Trinitate or On the Trinity. (HTML)
Book IV (HTML)
... that He was made out of what was nonexistent, that is, that He is a perfect creature of God, though different from His other creatures. They argue that He is a creature, because it is written, The Lord hath created Me for a beginning of His ways; that He is the perfect handiwork of God, though different from His other works, they prove, as to the first point, by what Paul writes to the Hebrews, Being made so much better than the angels, as He possesseth a more excellent name than they[Hebrews 1:4], and again, Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who is faithful to Him that made Him. For their depreciation of the might and majesty and Godhead ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 202, footnote 4 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book I. (HTML)
Chapter I. The author distinguishes the faith from the errors of Pagans, Jews, and Heretics, and after explaining the significance of the names “God” and “Lord,” shows clearly the difference of Persons in Unity of Essence. In dividing the Essence, the Arians not only bring in the doctrine of three Gods, but even overthrow the dominion of the Trinity. (HTML)
6. Now this is the declaration of our Faith, that we say that God is One, neither dividing His Son from Him, as do the heathen, nor denying, with the Jews, that He was begotten of the Father before all worlds,[Hebrews 1:1-12] and afterwards born of the Virgin; nor yet, like Sabellius, confounding the Father with the Word, and so maintaining that Father and Son are one and the same Person; nor again, as doth Photinus, holding that the Son first came into existence in the Virgin’s womb: nor believing, with Arius, in a number of diverse Powers, and so, like the benighted heathen, making out more than one ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 254, footnote 5 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book III. (HTML)
Chapter XI. St. Ambrose returns to the main question, and shows that whenever Christ is said to have “been made” (or “become”), this must be understood with reference to His Incarnation, or to certain limitations. In this sense several passages of Scripture--especially of St. Paul--are expounded. The eternal Priesthood of Christ, prefigured in Melchizedek. Christ possesses not only likeness, but oneness with the Father. (HTML)
78. In the first place, “having made purification, He sitteth on the right hand of Majesty on high, being made so much better than the angels.”[Hebrews 1:3-4] Now where purification is, there is a victim; where there is a victim, there is also a body; where a body is, there is oblation; where there is the office of oblation, there also is sacrifice made with suffering.