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In this chapter we have a twofold comparison stated: I. Between the evangelical and legal dispensation; and the excellency of the gospel above that of the law is asserted and proved (Heb 1:1-3). II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him (Heb 1:4 to the end).

Here the apostle begins with a general declaration of the excellency of the gospel dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men in the one and in the other: both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe, I. The way wherein God communicated himself and his will to men under the Old Testament. We have here an account, 1. Of the persons by whom God delivered his mind under the Old Testament; they were the prophets, that is, persons chosen of God, and qualified by him, for that office of revealing the will of God to men. No man takes this honour to himself, unless called; and whoever are called of God are qualified by him. 2. The persons to whom God spoke by the prophets: To the fathers, to all the Old Testament saints who were under that dispensation. God favoured and honoured them with much clearer light than that of nature, under which the rest of the world were left. 3. The order in which God spoke to men in those times that went before the gospel, those past times: he spoke to his ancient people at sundry times and in divers manners. (1.) At sundry times, or by several parts, as the word signifies, which may refer either to the several ages of the Old Testament dispensation - the patriarchal, the Mosaic, and the prophetic; or to the several gradual openings of his mind concerning the Redeemer: to Adam, that the Messiah should come of the seed of the woman, - to Abraham, that he should spring from his loins, - to Jacob, that he should be of the tribe of Judah, - to David, that he should be of his house, - to Micah, that he should be born at Bethlehem, - to Isaiah, that he should be born of a virgin. (2.) In divers manners, according to the different ways in which God though fit to communicate his mind to his prophets; sometimes by the illapses of his Spirit, sometimes by dreams, sometimes by visions, sometimes by an audible voice, sometimes by legible characters under his own hand, as when he wrote the ten commandments on tables of stone. Of some of these different ways God himself gave an account in Num 12:6-8, If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak to him in a dream. Not so with my servant Moses: with him I will speak mouth to mouth, even apparently, and not in dark speeches. II. God's method of communicating his mind and will under the New Testament dispensation, these last days as they are called, that is, either towards the end of the world, or the end of the Jewish state. The times of the gospel are the last times, the gospel revelation is the last we are to expect from God. There was first the natural revelation; then the patriarchal, by dreams, visions, and voices; then the Mosaic, in the law given forth and written down; then the prophetic, in explaining the law, and giving clearer discoveries of Christ: but now we must expect no new revelation, but only more of the Spirit of Christ to help us better to understand what is already revealed. Now the excellency of the gospel revelation above the former consists in two things: - 1. It is the final, the finishing revelation, given forth in the last days of divine revelation, to which nothing is to be added, but the canon of scripture is to be settled and sealed: so that now the minds of men are no longer kept in suspense by the expectation of new discoveries, but they rejoice in a complete revelation of the will of God, both preceptive and providential, so far as is necessary for them to know in order to their direction and comfort. For the gospel includes a discovery of the great events that shall befall the church of God to the end of the world. 2. It is a revelation which God has made by his Son, the most excellent messenger that was ever sent into the world, far superior to all the ancient patriarchs and prophets, by whom God communicated his will to his people in former times. And here we have an excellent account of the glory of our Lord Jesus Christ. (1.) The glory of his office, and that in three respects: - [1.] God hath appointed him to be heir of all things. As God, he was equal to the Father; but, as God - man and Mediator, he was appointed by the Father to be the heir of all things, the sovereign Lord of all, the absolute disposer, director, and governor of all persons and of all things, Psa 2:6, Psa 2:7. All power in heaven and earth is given to him; all judgment is committed to him, Mat 28:18; Joh 5:22. [2.] By him God made the worlds, both visible and invisible, the heavens and the earth; not as an instrumental cause, but as his essential word and wisdom. By him he made the old creation, by him he makes the new creature, and by him he rules and governs both. [3.] He upholds all things by the word of his power: he keeps the world from dissolving. By him all things consist. The weight of the whole creation is laid upon Christ: he supports the whole and all the parts. When, upon the apostasy, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, bound it up again, and established it by his almighty power and goodness. None of the ancient prophets sustained such an office as this, none was sufficient for it. (2.) Hence the apostle passes to the glory of the person of Christ, who was able to execute such an office: He was the brightness of his Father's glory, and the express image of his person, Heb 1:3. This is a high and lofty description of the glorious Redeemer, this is an account of his personal excellency. [1.] He is, in person, the Son of God, the only-begotten Son of God, and as such he must have the same nature. This personal distinction always supposes one and the same nature. Every son of man is man; were not the nature the same, the generation would be monstrous. [2.] The person of the Son is the glory of the Father, shining forth with a truly divine splendour. As the beams are effulgent emanations of the sun, the father and fountain of light, Jesus Christ in his person is God manifest in the flesh, he is light of light, the true Shechinah. [3.] The person of the Son is the true image and character of the person of the Father; being of the same nature, he must bear the same image and likeness. In beholding the power, wisdom, and goodness, of the Lord Jesus Christ, we behold the power, wisdom, and goodness, of the Father; for he hath the nature and perfections of God in him. He that hath seen the Son hath seen the Father; that is, he hath seen the same Being. He that hath known the Son hath known the Father, Joh 14:7-9. For the Son is in the Father, and the Father in the Son; the personal distinction is no other than will consist with essential union. This is the glory of the person of Christ; the fulness of the Godhead dwells, not typically, but really, in him. (3.) From the glory of the person of Christ he proceeds to mention the glory of his grace; his condescension itself was truly glorious. The sufferings of Christ had this great honour in them, to be a full satisfaction for the sins of his people: By himself he purged away our sins, that is, by the proper innate merit of his death and bloodshed, by their infinite intrinsic value; as they were the sufferings of himself, he has made atonement for sin. Himself, the glory of his person and nature, gave to his sufferings such merit as was a sufficient reparation of honour to God, who had suffered an infinite injury and affront by the sins of men. (4.) From the glory of his sufferings we are at length led to consider the glory of his exaltation: When by himself he had purged away our sins, he sat down at the right hand of the Majesty on high, at his Father's right hand. As Mediator and Redeemer, he is invested with the highest honour, authority, and activity, for the good of his people; the Father now does all things by him, and receives all the services of his people from him. Having assumed our nature, and suffered in it on earth, he has taken it up with him to heaven, and there it has the high honour to be next to God, and this was the reward of his humiliation. Now it was by no less a person than this that God in these last days spoke to men; and, since the dignity of the messenger gives authority and excellency to the message, the dispensations of the gospel must therefore exceed, very far exceed, the dispensation of the law.

The intention of this epistle being to demonstrate the superior excellency of the Gospel revelation to the legal one, the apostle begins with the divine author of it, in which they both agree, and observes that in other things they differ. The revelation under the law was made in times past, the Gospel revelation in these last days; the former was made to the Jewish fathers that were of old, the latter to the then present apostles; the one was made at sundry times, and in divers manners, the other was made at once, and in one way; the one was made by the prophets of the Lord, the other by his own son, Heb 1:1 and therefore the latter must be the more excellent; in proof of which the author enlarges on the character of the Son of God, with respect to his person, office, and glory; showing that he is heir of all things, the Maker of the worlds, of the same nature and glory with his Father; is omnipotent, and upholds all things by the word of his power; is the High Priest of his people, who has made satisfaction for their sins, and purged them from them, and is now at the right hand of God, Heb 1:2 He goes on to prove that he is more excellent than the angels, by a variety of arguments, and these supported by testimonies from the Scriptures; as that he has a more excellent name than any of them, being called the Son of God, Heb 1:4 which is proved from Psa 2:7 that he is the object of the worship of angels, Heb 1:6 which is required of them, Psa 97:7 that he is their Maker and Creator, Heb 1:7 which appears from Psa 104:4 that he has an everlasting kingdom, is a righteous King, and is richly anointed above his fellows, Heb 1:8 which is the sense of some passages in Psa 45:6 and that he is the founder and former of the heavens, and of the earth, and will endure when they shall not, Heb 1:10 which is confirmed by testimonies out of Psa 102:25 that he sits at the right hand of God, where none of the angels were ever admitted, Heb 1:13 as is clear from Psa 110:1 and besides, the angels, as they are ministers made by him, they are sent out from him to wait on his people, the heirs of salvation, and minister to them, and therefore he must be greater than they, Heb 1:14.

God, who at sundry times and in divers manners,.... The apostle begins the epistle with an account of the revelation God has made of his mind and will in former times: the author of this revelation is God, not essentially, but personally considered, even God the Father, as distinguished from his Son in the next verse; for the revelation under the Old Testament is divine, as well as that under the New; in this they both agree, in whatsoever else they differ: and this revelation was made at several times, at different seasons, and to different persons; and consisted of a variety of things relating to doctrine and worship, and concerning the Messiah, his person and office; of whom, at different times, there were gradual discoveries made, both before and after the giving of the law, from the beginning of the world, or the giving forth of the first promise, and in the times of the patriarchs, of: Moses, David, Isaiah, and other prophets: and this was delivered in various manners; sometimes by angels; sometimes in a dream; at other times by a vision; and sometimes by Urim and Thummim: and this he spake in time past unto the fathers by the prophets; by Moses, and other succeeding prophets, as David, Isaiah, Jeremiah, Micah, Zechariah, Malachi, and others; who were sent to the Jewish fathers, the ancestors of the people of the Jews, to whom they prophesied and declared the will of God, as they were moved and inspired by the Holy Ghost: and the apostle suggests, by this way of speaking, that it was a long time since God spake to this people; for prophecy had ceased ever since the times of Malachi, for the space of three hundred years; and this time past includes the whole Old Testament dispensation, from the beginning to the end of it, or of prophecy in it.

Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts. And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance; unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures.… For we have, as the source of teaching, the Lord, both by the prophets, the Gospel, and the blessed apostles, “in divers manners and at sundry times,” leading from the beginning of knowledge to the end. But if one should suppose that another origin was required, then no longer truly could an origin be preserved.… For we may not give our adhesion to men on a bare statement by them, who might equally state the opposite. But if it is not enough merely to state the opinion, but if what is stated must be confirmed, we do not wait for the testimony of men, but we establish the matter that is in question by the voice of the Lord, which is the surest of all demonstrations, or rather is the only demonstration; in which knowledge those who have merely tasted the Scriptures are believers; while those who, having advanced further, and become correct expounders of the truth, are Gnostics. Since also, in what pertains to life, craftsmen are superior to ordinary people, and model what is beyond common notions; so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves, from faith persuade by demonstration. And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature. But the truth is not found by changing the meanings (for so people subvert all true teaching), but in the consideration of what perfectly belongs to and becomes the Sovereign God, and in establishing each one of the points demonstrated in the Scriptures again from similar Scriptures.

It remains, then, for us, ascending to seek their teacher. And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, “by whom all things were made, and without whom not one thing ever was made.” “For one, in truth, is God, who formed the beginning of all things;” pointing out “the first-begotten Son,” Peter writes, accurately comprehending the statement, “In the beginning God made the heaven and the earth.” And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things; and He from above, from the first foundation of the world, “in many ways and many times,” trains and perfects; whence it is rightly said, “Call no man your teacher on earth.”

And that Scripture calls every secular science or art by the one name wisdom (there are other arts and sciences invented over and above by human reason), and that artistic and skilful invention is from God, will be clear if we adduce the following statement: “And the Lord spake to Moses, See, I have called Bezaleel, the son of Uri, the son of Or, of the tribe of Judah; and I have filled him with the divine spirit of wisdom, and understanding, and knowledge, to devise and to execute in all manner of work, to work gold, and silver, and brass, and blue, and purple, and scarlet, and in working stone work, and in the art of working wood,” and even to “all works.” And then He adds the general reason, “And to every understanding heart I have given understanding;” that is, to every one capable of acquiring it by pains and exercise. And again, it is written expressly in the name of the Lord “And speak thou to all that are wise in mind, whom I have filled with the spirit of perception.” Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practise the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God “manifold,” and which has manifested its power “in many departments and in many modes”-by art, by knowledge, by faith, by prophecy-for our benefit. “For all wisdom is from the Lord, and is with Him for ever,” as says the wisdom of Jesus.

"Who shall give account," he says, "to Him who is ready to judge the quick and the dead." These are trained through previous judgments. Therefore he adds, "For this cause was the Gospel preached also to the dead"-to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, "in the flesh, but live according to God in the spirit. Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spake to our fathers."

Holy Scripture teaches that God was seen by Israel dimly, meaning the Word of God. In the book of Numbers Moses prays, saying, “Since you are the Lord of this people who is seen by them face to face.” … And it is said in Exodus, “Then Moses and Aaron, Nadab, and Abihu and seventy of the elders of Israel went up, and they saw the God of Israel.” …From the text, “No one has ever seen God,” perhaps it might be thought that the above quotations contradict the Savior’s words, implying that the invisible is visible. But if they are understood … as the Word of God, who was seen by the fathers “in many ways and various ways,” no contradiction is involved. The God of Israel here seen is shown to be the same being who was seen by Israel, when he wrestled with the one who first changed his name from Jacob to Israel, saying, “You have striven with God.” And when also Jacob, appreciating God’s divine power, called the place of the struggle the Sight of God, saying, “I have seen God face to face, and yet my life is preserved” … this was no other than the Word of God.

“In many and various ways God spoke,” in the first place, “to our fathers by the prophets.” In fact, he evidently spoke in various and mutable manners to Noah, Abraham and Moses and to the people in the desert, appearing to them under the diverse guises of an old man, a giant and other characters.

But since there are of arguments myriads of currents and ways, God inspiring us "at sundry times and in divers manners"

Truly, "where sin abounded, grace did much more abound." This at least the blessed Paul intimates here also, in the very beginning of his Epistle to the Hebrews. For since as it was likely that afflicted, worn out by evils, and judging of things thereby, they would think themselves worse off than all other men, he shows that herein they had rather been made partakers of greater, even very exceeding, grace; arousing the hearer at the very opening of his discourse. Wherefore he says, "God who at sundry times and in divers manners spake in times past unto the fathers by the Prophets, hath at the end of the days spoken unto us by His Son." Why did he [Paul] not oppose "himself" to "the prophets"? Certainly, he was much greater than they, inasmuch as a greater trust was committed to him. Yet he doth not so. Why? First, to avoid speaking great things concerning himself. Secondly, because his hearers were not yet perfect. And thirdly, because he rather wished to exalt them, and to show that their superiority was great. As if he had said, What so great matter is it that He sent prophets to our fathers? For to us [He has sent] His own only-begotten Son Himself. And well did he begin thus, "At sundry times and in divers manners," for he points out that not even the prophets themselves saw God; nevertheless, the Son saw Him. For the expressions, "at sundry times and in divers manners" are the same as "in different ways." "For I" (saith He) "have multiplied visions, and used similitudes by the ministry of the Prophets." Wherefore the excellency consists not in this alone, that to them indeed prophets were sent, but to us the Son; but that none of them saw God, but the Only-begotten Son saw Him. He doth not indeed at once assert this, but by what he says afterwards he establishes it, when he speaks concerning His human nature; "For to which of the Angels said He, Thou art My Son," and, "Sit thou on My right hand"? And look on his great wisdom. First he shows the superiority from the prophets. Then having established this as acknowledged, he declares that to them indeed He spake by the prophets, but to us by the Only-begotten. Then [He spake] to them by Angels, and this again he establishes, with good reason (for angels also held converse with the Jews): yet even herein we have the superiority, inasmuch as the Master [spake] to us, but to them servants, and prophets, fellow-servants.

Well also said he, "at the end of the days," for by this he both stirs them up and encourages them desponding of the future. For as he says also in another place, "The Lord is at hand, be careful for nothing," and again, "For now is our salvation nearer than when we believed": so also here. What then is it which he says? That whoever is spent in the conflict, when he hears of the end thereof, recovers his breath a little, knowing that it is the end indeed of his labors, but the beginning of his rest. "Hath in the end of the days spoken unto us in [His] Son." Behold again he uses the saying, "in [His] Son," for "through the Son," against those who assert that this phrase is proper to the Spirit. Dost thou see that the [word] "in" is "through"? And the expression, "In times past," and this, "In the end of the days," shadows forth some other meaning: that when a long time had intervened, when we were on the edge of punishment, when the Gifts had failed, when there was no expectation of deliverance, when we were expecting to have less than all, then we have had more. And see how considerately he hath spoken it. For he said not, "Christ spake" (albeit it was He who did speak), but inasmuch as their souls were weak, and they were not yet able to hear the things concerning Christ, he says, "God hath spoken by Him." What meanest thou? did God speak through the Son? Yes. What then? Is it thus thou showest the superiority? for here thou hast but pointed out that both the New and the Old [Covenants] are of One and the same: and that this superiority is not great. Wherefore he henceforth follows on upon this argument, saying, "He spake unto us by [His] Son." (Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spake "to us": and yet He did not speak to him, but to the Apostles, and through them to the many. But he lifts them [the Hebrews] up, and declares that He spake also to them. And as yet he doth not at all reflect on the Jews. For almost all to whom the prophets spake, were a kind of evil and polluted persons. But as yet the discourse is not of these: but, hitherto of the gifts derived from God.)

The epistle which is called the Epistle to the Hebrews is not considered his [Paul's], on account of its difference from the others in style and language, but it is reckoned, either according to Tertullian to be the work of Barnabas, or according to others, to be by Luke the Evangelist or Clement afterwards bishop of the church at Rome, who, they say, arranged and adorned the ideas of Paul in his own language, though to be sure, since Paul was writing to Hebrews and was in disrepute among them he may have omitted his name from the salutation on this account. He being a Hebrew wrote Hebrew, that is his own tongue and most fluently while the things which were eloquently written in Hebrew were more eloquently turned into Greek and this is the reason why it seems to differ from other epistles of Paul.

You see, those old sacrifices of the people of God also represented in a variety of ways this single one that was to come. Christ himself, I mean, was both a sheep, because of his innocence and simplicity of soul, and a goat because of “the likeness of sinful flesh.” And whatever else was foretold “in many and various ways” in the sacrifices of the old covenant refers to this single one which has been revealed in the new covenant.

The divine apostle immediately in the prologue demonstrates that Christ is better than all the prophets. Beginning with the divine nature, he shows him to be eternal—coeternal with the Father and the Creator of all. Next, contrasting him with the angels, he turns to sacred Scripture, which openly teaches that Christ is Son and God, while angels are ministers and creatures. He proceeds to show that the dispensation of our Lord Christ is greater than that of Moses, for Moses gave the Old Testament but Christ gave the New, which was promised through the prophets of old. The former promised that Palestine would be given; the latter, the kingdom of heaven. He compares the priesthood after the order of Melchizedek with the Levitical priesthood and demonstrates its superiority and excellence. In addition, he shows that even those who lived before the law or under the law and were nourished by piety were distinguished because of their faith. He speaks of them and their sufferings and courage, encouraging his hearers, who were in grave danger. Then, reminding his hearers of their own struggles and exhorting them to stand steadfast to the end and weaving together moral exhortation with doctrine, he closes the epistle.

The phrase “in many ways,” of course, indicates the manifold dispensations, “various ways,” the different kinds of divine visions. He appeared to Abraham in one way, to Moses in another, to Elijah in another, to Micaiah in another. Isaiah, Daniel and Ezekiel saw him under different guises. To bring this out the God of all said, “It was I who multiplied visions, and took visible form at the hands of the inspired authors.” After all, the divine nature is not pluriform, but without either shape or appearance, simple and uncomplicated. It was, therefore, not the incomprehensible nature that they saw but guises of some kind, which the unseen God revealed as need required. The phrase “in many ways,” of course, implies something else as well, that each of the inspired authors was entrusted with some particular dispensation, whereas their God—I mean Christ the Lord—did not provide for some single need, but by becoming man he set all to rights and secured the salvation of human beings. It became obvious, of course, that there is one lawgiver of the old and new.

“In many ways,” that is, according to the differences of the times in which the promises concerning us were imparted, such as at the creation of Adam, at the time of Cain, in the days of Noah, at the time of Abraham, at the time before the law, at the time after the law. For many are the manners of God’s administration on our behalf. And “in a variety of ways,” because one commandment was given to Adam, another to Noah, yet another to Abraham, and another through Moses, and yet different ones through the prophets.

Paul writes this from Italy. The occasion of the letter was this. Since the Jews were insisting on the law and shadowy figures, the apostle Paul, having become the teacher of the Gentiles and sent to preach the Gospel to the nations, wrote this letter after he had written to all the Gentiles, also to the Hebrews who had believed from the circumcision, to teach them through this Epistle, in which he declares that Christ has come and that the shadow of the law has ceased. And indeed, it first demonstrates that prophets and announcers [μηνυτὰς] of his coming were sent for this reason, and that Christ himself is the Son of God, through whom all things were made. And that this Son had to become a man, so that by the sacrifice of his body he might destroy death. For salvation was to come to all not through the blood of calves or goats, but through the blood of Christ. Moreover, it shows that the law made no one perfect but had only a shadow of the good things to come. The Jewish people did not find rest, but a day of rest was left to all of us in common. Furthermore, it also demonstrates that the priestly ministry was transferred from Aaron to Christ: whose figure was Melchizedek, who was not descended from Levi. It signifies that the fathers were justified by faith, and not by the works of the law. Then, after Paul also urged them to have good morals and praised their tolerance for Christ, and advised them to honor the elders, he concludes the Epistle.

The Epistle to the Hebrews indeed seems not to be from Paul, both because of the style of writing and because it does not attach his name, as in all the other Epistles; also because it says: "How shall we escape if we neglect so great a salvation, which at first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness with signs and wonders?" (Heb. 2:3-4) And indeed the reason why the style was changed is evident. For it is said to have been written to the Hebrews in their own language, later translated, as some think, by Luke, but as it seems to most, by Clement; for he also preserves its character.However, the reason why he did not attach his name to the Epistle is the order of the matter. For Paul was the apostle of the Gentiles, and not of the Jews. For he had given the right hand of fellowship to Peter and the other apostles, so that he himself would minister among the Gentiles with Barnabas, while those around Peter would go to the circumcision. Since there was a partnership in preaching, and the Jews had heard that Paul was teaching a departure from the law, it is fitting that he writes a letter to the Hebrews to show the agreement of the preaching. However, when he was writing to them, it was not appropriate for him to declare himself an Apostle at the beginning. The letter itself also testifies that it is Paul's, as it says: You have also shared in the afflictions that have come upon me in my chains. (Heb. 10:34) And when he says: "Pray more earnestly that I may be restored to you more quickly" (Heb. 13:19); furthermore, when he says: "You know our brother Timothy has been released, with whom, if he comes soon, I will see you." (Heb. 13:23) For no one except Paul, as I believe, had sent Timothy into ministry: and while waiting for him more quickly, he promises them his own and Timothy's arrival, as he often does. Many other things also show us that this is his Epistle, as the reading itself teaches in the course of it.

For what reason does Paul, being the Apostle to the Gentiles, write to the Hebrews? And this while they were hostile towards him because he was paralyzing [παραλύειν] the law? For Peter and the others who were with him, lowering themselves to the weak understanding of the Jews, were somewhat following the law. We say that just as it was not committed to Paul to baptize, yet out of an abundance of ministry he was also baptizing: so he writes to the Hebrews, although he was sent to the Gentiles. Indeed, he had anxious care for them, so much so that he even said: "I could wish to be accursed from Christ for their sake" (Rom. 9:3); and again: "I am going to Jerusalem to minister to the saints." (Rom. 15:25) Therefore, Paul writes to those who had already believed in Jerusalem and in Palestine: he writes, however, to comfort them because they had suffered many afflictions from their own fellow countrymen who did not believe, as he himself indicates, saying, "Strengthen your limp hands and your weak knees." (Heb. 12:12) However, two points in this in the Epistle: Paul comforts them that they have bravely endured temptations, and that a good reward will be given for these things. Moreover, he discusses many things about faith, showing that the Jewish practices are no longer necessary, as it was a figure of the truth,while our own practices are necessary as they are the truth. Therefore, why Paul did not add a proper name when writing to the Hebrews, Clement writes in his "The Hypotyposes" as follows: Now indeed, as the blessed elder says: When the Lord was sent as the apostle of the Almighty God to the Hebrews, it was done out of modesty that Paul, who was sent to the Gentiles, did not write himself as the apostle of the Hebrews, out of honor bestowed upon the Lord. Furthermore, out of abundant love, it was done that the preacher and apostle of the Gentiles also wrote to the Hebrews.

"In many times and in various ways." God spoke in various and diverse manners through the prophets of old; but to us, he has spoken through the Son. Therefore, we have a great difference compared to our forefathers. For since they suffered evils, they did not think that they were so cared for by God as their forefathers; therefore, it shows that they are more cared for than those. For to those he sent prophets; but to us, he sent his Son.

The God proclaimed by the Old Testament and the New is the one who is celebrated and glorified in Trinity, for the Lord said, “I have come not to abolish the law, but to fulfill.” For he worked our salvation, for the sake of which all Scripture and every mystery has been revealed. Again, “Search the Scriptures, for it is they that bear witness to me.” And the apostle too says, “In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son.” Through the Holy Spirit, then, both the law and the prophets, evangelists, apostles, pastors and teachers spoke. Therefore, “all Scripture is inspired by God and profitable,” so that to search the sacred Scripture is very good and most profitable for the soul.

Since they, that is the Jews, were exhausted by calamities and considered themselves abandoned by God and not deemed worthy of the same care from Him that their fathers had been deemed worthy of, the apostle shows the opposite: you, he says, have received greater grace than they. To them He sent prophets, but to you His own Son. What then do his words mean: "at sundry times and in diverse manners"? This is instead of: in various ways and in many forms. "I," God said, "have spoken to the prophets and multiplied visions" (Hos. 12:10). Why then should you be indignant and faint-hearted, if you have been deemed worthy of incomparably more?

6. – He wrote this epistle against the errors of those converts from Judaism who wanted to preserve the legal observances along with the Gospel, as though Christ's grace were not sufficient for salvation. Hence it is divided into two parts: in the first he extols Christ's grandeur to show the superiority of the New Testament over the Old; secondly, he discusses what unites the members to the head, namely, faith (chap. 11). But he intends to show the New Testament's superiority over the Old by proving Christ's preeminence over the personnel of the Old Testament, namely, the angels, by whom the Law was handed down: 'The law was ordained by angels in the hand of a mediator' (Gal. 3:19); and Moses, by whom or through whom it was given: 'The law was given by Moses' (Jn. 1:17); 'There arose no more a prophet in Israel like unto Moses, to whom the Lord spoke face to face' (Dt. 3:10), and the priesthood by which it was administered: 'Into the first tabernacle the priests indeed entered, accomplishing the offices of sacrifices' (Heb. 9:6). First, therefore, he favors Christ over the angels; secondly, over Moses (chap. 3); thirdly, over the priesthood of the Old Testament (chap. 5). In regard to the first he does two things: first, he shows that the angles lack this greatness; secondly, since this is true of Christ, he shows that the angels lack this greatness (chap. 2). 7. – In regard to the first he indicates Christ's excellence in four matters: first, as to His unique origin, by calling Him the true natural Son of God; secondly, as to the extent of His rule (v. 2c); thirdly, as to the power of His activity (v. 2d); fourthly, as to the sublimity of His glory (v. 2e). But because he intends to extol Christ so that it redounds to the glory of the New Testament, this favors the New over the Old, 8. – About which he mentions five things: first, how it was promulgated; secondly, the time (v. 1b); thirdly, the author or giver (v. 1c); fourthly, to whom it was given (v. 1d); fifthly, by which ministers (v. 13). 9. – He says, therefore, In many ways, referring first of all to various persons, because God spoke not to one person but to many, namely, Abraham, Noah and others; secondly, to the various times and always with the same certitude: 'He went out early in the morning,…And about the third hour…And again about the sixth hour…' (Mt. 20:1 ff.). Many also in regard to the matters treated, namely, divine things: 'I am who am' (Ex. 3:14); and future events: 'She knows signs and wonders before they be done' (Wis. 8:8); and promises of future benefits, at least in figure: 'Many things are show to you above the understanding of men' (Sir. 3:25). Many also in the variety of figures; because at one time he uses the figure of a lion, at another the figure of a stone: 'A stone was cut out of a mountain without hands' (Dan. 2:34); 'That he might show you that his law is manifold' (Jb. 11:6). And in various ways. This refers to the three kinds of vision: first, ocular vision: 'In the same hour there appeared fingers, as it were the hand of a man writing over against the candlestick upon the surface of the wall' (Dan. 5:5); secondly, imaginary vision: 'I saw the Lord sitting upon a throne high and elevated' (Is. 6:1); thirdly, intellectual vision, as to David: 'I have had understanding above the ancients' (Ps. 119:100). Hence, Hosea (12:10) includes all of these: 'I have multiplied visions.' It refers also to the various ways He spoke, because sometimes He spoke plainly and sometimes obscurely. In fact, there is not manner of speaking that has not been employed in the writings of the Old Testament: 'Behold, I have described it to you three manner of ways, in thoughts and knowledge' (Pr. 22:20). Thirdly, because He spoke by rebuking the wicked, by enticing the just, and by instructing the ignorant: 'All scripture, inspired of God, is profitable to teach, to reprove, to correct, to instruct in justice' (2 Tim. 3:16). 10. – Then he touches upon the time, when this teaching was delivered, i.e., the past, because he spoke of old, i.e., not suddenly, because the things that were spoken about Christ were so great as to be incredible, unless they had been taught bit by bit as time went on. Hence St. Gregory says: 'As time went on, the knowledge of divine things grew.' 'The former things of old I have declared, and they went forth out of my mouth, and I have made them to be heard' (Is. 48:3). 11. – Thus, he mentions the author, namely, God, Who speaks: 'I will hear what the Lord God will speak in me' (Ps. 84:9) For He does not lie: 'God is not a man that he should lie' (Num. 23:19). These, then, are the first three things which commend the Old Testament: authorship, because it is from God; secondly, subtlety and sublimity, because in so many and various ways; thirdly, duration, because of old. 12. – Fourthly, he shows to whom it is delivered, namely, to our fathers. This is why it is familiar and known to us: 'We declare unto you the promise which was made to our fathers' (Ac. 13:32); 'As he spoke to our fathers' (Lk. 1:55). 13. – Fifthly, he indicates the ministers, because it was delivered not by jesters but by prophets: 'Which he had promised before by his prophets' (Rom. 1:2); 'To whom all the prophets give testimony' (Ac. 10:43).

Different discoveries made of the Divine will to the ancient Israelites by the prophets, Heb 1:1. The discovery now perfected by the revelation of Jesus Christ, of whose excellences and glories a large description is given, Heb 1:2-13. Angels are ministering spirits to the heirs of salvation, Heb 1:14.

God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son. This Son, in the fullness of time, was manifested in the flesh that he might complete all vision and prophecy, supply all that was wanting to perfect the great scheme of revelation for the instruction of the world, and then die to put away sin by the sacrifice of himself. The description which he gives of this glorious personage is elevated beyond all comparison. Even in his humiliation, his suffering of death excepted, he is infinitely exalted above all the angelic host, is the object of their unceasing adoration, is permanent on his eternal throne at the right hand of the Father, and from him they all receive their commands to minister to those whom he has redeemed by his blood. in short, this first chapter, which may be considered the introduction to the whole epistle is, for importance of subject, dignity of expression, harmony and energy of language, compression and yet distinctness of ideas, equal, if not superior, to any other part of the New Testament. Sundry times - Πολυμερως, from πολυς, many, and μερος, a part; giving portions of revelation at different times. Divers manners - Πολυτροπως, from πολυς, many, and τροπος, a manner, turn, or form of speech; hence trope, a figure in rhetoric. Lambert Bos supposes these words to refer to that part of music which is denominated harmony, viz. that general consent or union of musical sounds which is made up of different parts; and, understood in this way, it may signify the agreement or harmony of all the Old Testament writers, who with one consent gave testimony to Jesus Christ, and the work of redemption by him. To him gave all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins; Act 10:43. But it is better to consider, with Kypke, that the words are rather intended to point out the imperfect state of Divine revelation under the Old Testament; it was not complete, nor can it without the New be considered a sufficiently ample discovery of the Divine will. Under the Old Testament, revelations were made πολυμερως και πολυτροπως, at various times, by various persons, in various laws and forms of teaching, with various degrees of clearness, under various shadows, types, and figures, and with various modes of revelation, such as by angels, visions, dreams, mental impressions, etc. See Num 12:6, Num 12:8. But under the New Testament all is done ἁπλως, simply, by one person, i.e. Jesus, who has fulfilled the prophets, and completed prophecy; who is the way, the truth, and the life; and the founder, mediator, and governor of his own kingdom. One great object of the apostle is, to put the simplicity of the Christian system in opposition to the complex nature of the Mosaic economy; and also to show that what the law could not do because it was weak through the flesh, Jesus has accomplished by the merit of his death, and the energy of his Spirit. Maximus Tyrius, Diss. 1, page 7, has a passage where the very words employed by the apostle are found, and evidently used nearly in the same sense: Τῃ του ανθρωπου ψυχῃ δυο οργανων οντων προς συνεσιν, του μεν ἁπλου, ὁν καλουμεν νουν, του δε ποικιλου και πολυμερους και πολυτροπου, ἁς αισθησεις καλουμεν. "The soul of man has two organs of intelligence: one simple, which we call mind; the other diversified, and acting in various modes and various ways, which we term sense." A similar form of expression the same writer employs in Diss. 15, page 171: "The city which is governed by the mob, πολυφωνον τε ειναι και πολυμερη και πολυπαθη, is full of noise, and is divided by various factions and various passions." The excellence of the Gospel above the law is here set down in three points: 1. God spake unto the faithful under the Old Testament by Moses and the prophets, worthy servants, yet servants; now the Son is much better than a servant, Heb 1:4. 2. Whereas the body of the Old Testament was long in compiling, being about a thousand years from Moses to Malachi; and God spake unto the fathers by piecemeal, one while raising up one prophet, another while another, now sending them one parcel of prophecy or history, then another; but when Christ came, all was brought to perfection in one age; the apostles and evangelists were alive, some of them, when every part of the New Testament was completely finished. 3. The Old Testament was delivered by God in divers manners, both in utterance and manifestation; but the delivery of the Gospel was in a more simple manner; for, although there are various penmen, yet the subject is the same, and treated with nearly the same phraseology throughout; James, Jude, and the Apocalypse excepted. See Leigh.

THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14) at sundry times--Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (Co1 13:12). in divers manners--for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [THEODORET]. (Compare Num 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3). spake--the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c. in time past--From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [BENGEL]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7. the fathers--the Jewish fathers. The Jews of former days (Co1 10:1). by--Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mat 21:34, Mat 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; Joh 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Rev 19:10), and of the law of Moses (Joh 1:17; Joh 5:46).