Origen’s “On First Principles” (Book 1, Numbers 8-9)

Gary Pollard

[Editor’s Note: Gary is translating the Ante-Nicene Fathers works, beginning with Origin’s work. It is meant to update the British English of Roberts and Donaldson. What follows is part of that translation]

Some people might not be convinced by these ideas unless they come straight from the bible. They want to see proof from scripture that God’s nature is greater than anything physical. So let’s look at what the apostle says about Christ. He writes that Christ is “the image of the invisible God, the first-born of all creation.”

This doesn’t mean that God is visible to some people and invisible to others. The apostle doesn’t say, “the image of a God who is invisible to humans” or “invisible only to sinners.” He says clearly, “the image of the invisible God.” This means God’s nature, by definition, cannot be seen.

John says the same thing in his account: “No one has seen God at any time.” He means this for everyone―no created being can see God. Not because God is hiding or hard to spot, but because, in his very nature, God cannot be seen. You might ask: “What about the Son―can he see the Father?” Don’t be too quick to think that’s a strange or disrespectful question. We can think it through clearly.

Seeing and being seen is something physical―it belongs to bodies. Knowing and being known belongs to the mind, to understanding. Since God is not a body, we shouldn’t say he is “seen” or “looks” at anything the way we do. What is true of God’s divine nature applies to both the Father and the Son.

Even Jesus himself didn’t say, “No one sees the Father except the Son,” or “No one sees the Son except the Father.” He said, “No one knows the Son except the Father, and no one knows the Father except the Son.” This shows us that, when it comes to God, “knowing” is not about physical sight―it’s about deep understanding.

So, since God’s nature is invisible and not made of anything physical, we shouldn’t speak of the Father and the Son “seeing” each other like people do. Instead, Scripture teaches that they know each other perfectly.

Now, if someone brings up the verse, “Blessed are the pure in heart, for they shall see God,” I believe it actually supports our point even more strongly. What else does it mean to see God with the heart, if not to understand and know him with the mind, just as we’ve explained? Scripture often uses the names of physical senses to describe the soul’s activities―for example, it talks about seeing with the eyes of the heart, meaning an act of understanding through the mind’s power. In the same way, it says the soul hears when it grasps the deeper meaning of a message. We even say it uses teeth when it chews and eats the bread of life that comes down from heaven. Other bodily terms are used in the same way―to refer to the soul’s powers.

As Solomon says, “You will find a divine sense,” showing he understood that within us are two types of senses: one mortal, corruptible, and human; the other immortal and intellectual, which he calls divine. It’s through this divine sense―not through physical eyes, but through a pure heart (that is, a pure mind)―that those who are worthy can see God. And you’ll find throughout all of scripture, both Old and New Testaments, that the word heart is often used in place of mind, meaning the power of understanding.

So, although our explanation is far beneath the dignity of the subject, we have tried to speak of God’s nature as best we can within the limits of human understanding. Now, let us consider what is meant by the name of Christ.