Early Church Fathers Scripture Index : Texts
Hebrews 2:8
There are 8 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 172, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Conclusion. Clue to the Error of the Jews. (HTML)
CCEL Footnote 1448 (In-Text, Margin)
... aspect comely. For “we have announced,” says the prophet, “concerning Him, (He is) as a little child, as a root in a thirsty land; and there was not in Him attractiveness or glory. And we saw Him, and He had not attractiveness or grace; but His mien was unhonoured, deficient in comparison of the sons of men,” “a man set in the plague, and knowing how to bear infirmity:” to wit as having been set by the Father “for a stone of offence,” and “made a little lower” by Him “than angels,”[Hebrews 2:5-9] He pronounces Himself “a worm, and not a man, an ignominy of man, and the refuse of the People.” Which evidences of ignobility suit the First Advent, just as those of sublimity do the ... honourable mien, and a grace not “deficient more than the sons of men;” for (He will then be) “blooming in beauty in comparison with the sons of men.” “Grace,” says the Psalmist, “hath been outpoured in Thy lips: wherefore God hath blessed Thee unto eternity. Gird Thee Thy sword around Thy thigh, most potent in Thy bloom and beauty!” while the Father withal afterwards, after making Him somewhat lower than angels, “crowned Him with glory and honour and subjected all things beneath His feet.”[Hebrews 2:6-9] And then shall they “learn to know Him whom they pierced, and shall beat their breasts tribe by tribe;” of course because in days bygone they did not know Him when conditioned in the humility of human estate. Jeremiah says: “He is a human ... 12. “Thou hast put,” he says, “all things in subjection under His feet.” When he says, “all things,” he excepts nothing. And that he might not be allowed to understand it otherwise, the Apostle enjoins it to be believed thus, when he says, “He being excepted which put all things under Him.” And to the Hebrews he uses this very testimony from this Psalm, when he would have it to be understood that all things are in such sort put under our Lord Jesus Christ, as that nothing should be excepted.[Hebrews 2:8] And yet he does not seem, as it were, to subjoin any great thing, when he says, “All sheep and oxen, yea, moreover, the beasts of the field, birds of the air, and the fish of the sea, which walk through the paths of the sea” (ver. 7). For, leaving the ... “To whom be honor and power everlasting. Amen.” Thus properly, and much to the purpose, has he spoken of God. For as he had called Him to witness, he speaks much of that Witness, that his disciple may be in the greater awe. In these terms he ascribes glory to Him, and this is all we can do, or say. We must not enquire too curiously, who He is. If power everlasting is His, fear not. Yea though now it take not place,[Hebrews 2:8] to Him is honor, to Him is power evermore. ... creature, but is made a “way” according to the œconomy. Being made and being created signify the same thing. As He was made a way, so was He made a door, a shepherd, an angel, a sheep, and again a High Priest and an Apostle, the names being used in other senses. What again would the heretics say about God unsubjected, and about His being made sin for us? For it is written “But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him.”[Hebrews 2:8] Are you not afraid, sir, of God called unsubjected? For He makes thy subjection His own; and because of thy struggling against goodness He calls himself unsubjected. In this sense too He once spoke of Himself as persecuted—“Saul, Saul,” He says, ... ... Him,” and “all things exist together in Him, and He is above all the heavens.” The Son, therefore, exists not “amongst” but above all things, being, indeed, after the flesh, of the people, of the Jews, but yet at the same time God over all, blessed for ever, having a Name which is above every name, it being said of Him, “Thou hast put all things in subjection under His feet.” But in making all things subject to Him, He left nothing that is not subject, even as the Apostle hath said.[Hebrews 2:8] But suppose that the Apostle’s words were intended with reference to the Incarnate Lord; how then can we doubt the incomparable majesty of His Divine Generation? ... put all enemies under His feet. The last enemy that shall be destroyed is death; for He hath put all things under His feet. But when He saith, all things are put under Him, it is manifest that He is excepted Which did put all things under Him. But when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him, that put all things under Him, that God may be all in all.” Thus also the same Apostle said to the Hebrews: “But now we see not yet all things put under Him.”[Hebrews 2:8] We have heard the whole of the Apostle’s discourse. 170. However, lest anyone should cavil, see what care Scripture takes under divine inspiration. For it shows to us in what Christ is made subject to God, whilst it also teaches us in what He made the universe subject to Himself. And so it says: “Now we see not yet all things put under Him.”[Hebrews 2:8] For we see Jesus made a little lower than the angels for the suffering of death. It shows therefore that He was made lower in taking on Him our flesh. What then hinders Him from openly showing His subjection in taking on Him our flesh, through which He subjects all things to Himself, whilst He Himself is made subject in it to God the ...Ante-Nicene Fathers, Volume 3, page 172, footnote 12 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
An Answer to the Jews. (HTML)
Conclusion. Clue to the Error of the Jews. (HTML)
CCEL Footnote 1456 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 31, footnote 2 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm VIII (HTML)
CCEL Footnote 308 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 1, Volume 13, page 472, footnote 1 (Image)
Chrysostom: Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon
The Homilies of St. John Chrysostom on Timothy, Titus, and Philemon. (HTML)
Homilies on 1 Timothy. (HTML)
1 Timothy 6:13-16 (HTML)
CCEL Footnote 1313 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 120, footnote 4 (Image)
Basil: Letters and Select Works
The Letters. (HTML)
To the Cæsareans. A defence of his withdrawal, and concerning the faith. (HTML)
CCEL Footnote 1838 (In-Text, Margin)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 280, footnote 16 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book IV. (HTML)
Chapter XI. The particular distinction which the Arians endeavoured to prove upon the Apostle's teaching that all things are “of” the Father and “through” the Son, is overthrown, it being shown that in the passage cited the same Omnipotence is ascribed both to Father and to Son, as is proved from various texts, especially from the words of St. Paul himself, in which heretics foolishly find a reference to the Father only, though indeed there is no diminution or inferiority of the Son's sovereignty proved, even by such a reference. Finally, the three phrases, “of Whom,” “through Whom,” “in Whom,” are shown to suppose or imply no difference (of power), and each and all to hold true of the Three Persons. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 304, footnote 2 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIII. With the desire to learn what subjection to Christ means after putting forward and rejecting various ideas of subjection, he runs through the Apostle's words; and so puts an end to the blasphemous opinions of the heretics on this matter. The subjection, which is shown to be future, cannot concern the Godhead, since there has always been the greatest harmony of wills between the Father and the Son. Also to that same Son in His Godhead all things have indeed been made subject; but they are said to be not yet subject to Him in this sense, because all men do not obey His commands. But after that they have been made subject, then shall Christ also be made subject in them, and the Father's work be perfected. (HTML)
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 305, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
Exposition of the Christian Faith. (HTML)
Book V. (HTML)
Chapter XIV. He continues the discussion of the difficulty he has entered upon, and teaches that Christ is not subject but only according to the flesh. Christ, however, whilst in subjection in the Flesh, still gave proofs of His Godhead. He combats the idea that Christ is made subject in This. The humanity indeed, which He adopted, has been so far made subject in us, as ours has been raised in that very humanity of His. Lastly, we are taught, when that same subjection of Christ will take place. (HTML)