TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Hebrews 1:1–3. His four-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Eight Centuries of Reception
20 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Who shall give account," he says, [1 Peter 4:5] "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; while 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;" [1 Corinthians 5:5] that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spoke to our fathers." [Hebrews 1:1]
And again, it is written expressly in the name of the Lord, “And speak 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 practice the common arts are highly gifted in what pertains to the senses: in hearing, those who are commonly called musicians; in touch, those who mold clay; in voice, the singers; in smell, the perfumers; in sight, the engravers of devices on seals. Those 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 they 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 it has manifested its power “in many and various ways”—by art, by knowledge, by faith, by prophecy—for our benefit. “All wisdom is from the Lord and is with him forever,” as says the Wisdom of Jesus.
Those who are ready to toil in the most excellent pursuits will not desist from the search after truth until they have evidence from the Scriptures themselves.… Now all people have the same judgment. Some, following the Word, frame for themselves proofs. Others, giving themselves up to pleasures, wrest Scripture according to their lusts.… We have, as the source of teaching, the Lord, by the prophets, the gospel, and the blessed apostles “in many and various ways” leading from the beginning of knowledge to the end.… Thus we may not give our assent to people on a bare statement by them, who might equally state the opposite.… Rather, 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. On the other hand, those who have advanced further and have become correct expounders of the truth are Gnostics. As, in what pertains to life, craftsmen are superior to ordinary people and model what is beyond common notions, so, consequently, we also persuade from faith by demonstration, giving a complete exhibition of the Scriptures from the Scriptures themselves. Those who follow heresies also venture to avail themselves of the prophetic Scriptures; however, they will not make use of all the Scriptures, and they will not quote them entirely, nor as the body and texture of prophecy prescribe. Instead, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there. They do not look to the sense of the words but simply make use of the words themselves. For in almost all the quotations they make you will find that they attend to the names alone, while they alter the meanings. They neither know as they claim to nor use the quotations they cite according to their true nature. However, 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 the corroboration of each point demonstrated in the Scriptures from similar Scriptures.
Christ is called Wisdom by all the prophets. This is he who is the teacher of all created beings, the fellow counselor of God who foreknew all things; and he from above, from the first foundation of the world, “in many and various ways” trains and perfects; hence it is rightly said, “Call no one your teacher on earth.”
But since there are of arguments myriads of currents and ways, God inspiring us "at sundry times and in divers manners"
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.
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.)
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.
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.
“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.
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 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.
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 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.
Who made him heir? Over whom? Over all things. Of all who approach the immortal and divine nature.Indeed, the Son is the heir and participant of the Father's substance [οὐσίας], wealth, and power. Then, when he said that the Son is the heir of the Father's possessions, he also explains how. Through him, he says, the ages were created: that is, the ages are the common works of him and the Father. But if the ages are the mutual work of the Father and the Son, then those things which are in the ages are certainly mutual to the Father and the Son. And if those things which are in the ages, much more those things which are after the ages, namely the world and those things which are in it.
Then, lest you think that the heir is not called an heir by nature, but by a certain grace and adoption, Paul adds: “He is the radiance of His glory,” saying practically: Although I have said that the Father appointed him as heir, understand that nothing humble or unworthy of God is implied. For it is not said that the heir is to be made by the act of adoption and that he is to be considered as such, but rather it is a declaration of the relationship of the Son to the Father as a cause according to nature of reference and consent: and lest you think the Son exists without a principle, alienating him from the paternal kinship, and imply two principles separated from each other. Indeed, for this very reason he was also called by me heir, so that you may immediately understand from whom the inheritance descends, nor may you suspect him to be unbegotten like the Father: for this reason it was said by me, Heir, and, He appointed. Therefore, I immediately added: Who, being the radiance.
But if it is not established that there was or would be radiance (for Paul says: when there was radiance), nor is the heir truly appointed, but only in the way I mentioned above. But see how significantly and precisely he has spoken, when he says Radiance, having said a representation, and being, and of the glory. For by radiance, he reveals the natural progression [πρόοδον] of the Son from the Father.
Indeed, the radiance of anyone never proceeds entirely through grace or adoption, neither from the sun, nor from fire, nor from any other source from which radiance is usually derived. However, by saying "he is," he shows that this is not something newly made for him to be radiance, but that it has always been from eternity.
For who is [ὤν], since He does not have a recent existence but is from eternity and always is. Then also the divine attribute is presented through who is. For thus also the Father says, "I am the the One who is [Ἐγώ εἰμι ὁ ὢν]," speaking to Moses (Ex. 3:14).
Therefore, there are testimonies to demonstrate both the natural progression of the Son from the Father and the consubstantiality [ὁμοούσιον], and coeternal [συναΐδιον], as well as what he says: "The Radiance," and what he states: "who is." Indeed, he also adds "of his Glory," so that you may say: "His radiance is the Son," which is most honorable, and it comes from nature, and there is nothing greater in the Father.
You see how and whose heir the Son is? Then, explaining more clearly what has been said, Paul adds: "and the exact representation of His being." That is, having embraced the essence and substance in Himself, God is of infinite authority, omnipotent, Creator, and whatever else expresses the being of the Father, besides being the Father, all these things are the Son: therefore, He encompasses and sustains all things by His powerful word, and governs them.
Do you know how he is truly the heir and sustains all that belongs to the Father? Afterwards, when Paul spoke of the divine and supernatural about the Son, he also transitions to the rest: which are most admirable and no less supernatural, yet by hearing they seem humble and lowly, for example, death and killing! But…………………………………………………….
"through whom also He made the ages.” Where are those who say, “when the Son was not”? For the Creator of the ages is not subject to time. But since the Father is the cause of the Son, it is fitting that He is also the cause of those things that came into being through Him. Therefore he says: through whom. For the Father seems to act when He begets the Son who has done these things.
"He is." It is called a radiance, indicating the manner in which it originates from the Father, as if in some way it is an outward procession, neither entirely freed from the source of its existence, nor entirely constituted, but rather emerging, as if to stand by itself, and to have its own existence. Thus, the holy Cyril in the fifth book On the Trinity. The manifestation of the consubstantial and coeternal, as light from light. The character, as the likeness of the glory, is the Son of the Father. For the Son of the Father is similar and unchangeable, and as if into a character in different being [ὑποστάσεσι].
"sustaining all things." As if carrying the invisible and the visible in the word, bearing and governing. And he said word [Ῥῆμα], showing that he easily leads and carries all things.
“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.
"but in these last days." He comforts those worn out by adverse circumstances, saying: in the last. For, he says, the end is near; and for some, rest from pains, and for others, the beginning of rewards.
"He has spoken to us by His Son." He did not say, "He spoke to us in Christ," that is, through Christ; (for they were still weaker concerning Christ.) But, "by His Son," that is, through the Son.
"whom He made heir of all things." He says, "He made him heir and Lord of the whole world." The term "he made" is appropriate for the incarnation.
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.
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.
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Summary
Hebrews 1:1 serves as a profound theological overture, immediately establishing the divine origin and historical continuity of God's revelation to humanity. It succinctly declares that God, in His sovereign initiative, communicated His truth to the ancestors of Israel through various means and at different junctures in history, utilizing the prophets as His chosen instruments. This foundational statement sets the stage for the epistle's central argument: the incomparable superiority and finality of God's ultimate revelation in His Son, Jesus Christ.
Context
Literary Context
This opening verse functions as a majestic prologue, contrasting God's past, fragmented communication with His complete and final word in Jesus Christ, as immediately introduced in Hebrews 1:2. It establishes a crucial theological bridge between the Old Covenant and the New, asserting both continuity and culmination. The author's immediate transition from past revelation to the Son's supremacy (see Hebrews 1:2-4) highlights the epistle's overarching theme: the absolute preeminence of Christ over all previous revelations, institutions, and figures of the Old Testament. This foundational statement prepares the reader for the subsequent arguments detailing Christ's superiority to angels, Moses, the Levitical priesthood, and the Old Covenant sacrifices.
Historical & Cultural Context
The Epistle to the Hebrews was likely addressed to Jewish Christians facing significant challenges, possibly persecution or the temptation to revert to Judaism. These believers were deeply rooted in Old Testament traditions, understanding the Law, the prophets, and the temple rituals as central to their faith. The author's strategy is not to dismiss the Old Covenant but to demonstrate its fulfillment and transcendence in Christ. By beginning with God's historical communication through prophets "unto the fathers," the author immediately connects with their heritage, affirming the divine authority of the Old Testament while simultaneously laying the groundwork to argue for the New Covenant's superiority. The audience would have recognized the profound significance of God speaking, as it marked pivotal moments in their national history and identity.
Key Themes
Hebrews 1:1 introduces several foundational themes that resonate throughout the epistle. First, it underscores God's Initiative in Revelation, emphasizing that communication originates from Him; He is not a silent or passive deity but one who actively engages with His creation. Second, the phrase "at sundry times and in divers manners" points to the concept of Progressive Revelation, indicating that God's truth unfolded gradually and in various forms over centuries, preparing the way for the ultimate unveiling. This progressive nature is evident in how God spoke through various means, such as direct speech, dreams, visions, and the Law, as seen in passages like Numbers 12:6-8 or Deuteronomy 5:4-5. Third, the verse highlights the Divine Authority of the Prophets, affirming their role as God's chosen spokespersons, whose messages carried divine weight and were integral to Israel's understanding of God's will and promises. Finally, this opening verse establishes the Foundation for Christ's Supremacy, setting a historical and theological backdrop against which the unparalleled nature of God's final word in His Son will be powerfully presented.
Exposition and Analysis
Key Word Analysis
This term, G2316, refers to the supreme Divinity, emphasizing the ultimate source and authority of the revelation. It highlights that the communication originates from the one true God, the creator and sustainer of all things, whose nature it is to speak and reveal Himself. The use of "God" as the subject immediately establishes the divine weight and infallibility of the message.
Meaning "in many portions" or "piecemeal." This adverb describes the fragmented nature of Old Testament revelation. God did not reveal His entire plan or full truth in one single, comprehensive declaration but rather in parts, over extended periods, and through various historical events and prophetic utterances. This implies a gradual, unfolding process, like a mosaic being assembled piece by piece.
Meaning "in many ways" or "in various modes." This adverb complements "sundry times" by describing the varied forms or methods through which God communicated. These manners included dreams, visions, direct speech, theophanies, laws, historical events, and the inspired words of the prophets, demonstrating God's adaptability and multifaceted approach to reaching humanity.
Verse Breakdown
"God, who..."
The verse immediately asserts God as the subject and initiator of all divine communication. This emphasizes His sovereignty, His active involvement in human history, and His inherent desire to make Himself known. The opening phrase sets a tone of divine authority and purpose.
"...at sundry times and in divers manners..."
This crucial phrase describes the characteristics of Old Testament revelation. "At sundry times" (πολυμερῶς, polymerōs) indicates that God's revelation was not a single, complete event but unfolded in many portions, over a long span of history, suggesting a progressive unveiling. "And in divers manners" (πολυτρόπως, polytrópōs) specifies the varied forms God's communication took—dreams, visions, direct speech, the Law, historical events, and the prophetic word—demonstrating His diverse methods of interacting with humanity.
"...spake in time past..."
The verb "spake" (ἐλάλησεν, elalēsen) signifies a definite, historical act of communication. The phrase "in time past" (πάλαι, pálai) clearly demarcates this era of revelation as distinct from the present, setting up a temporal contrast with the "last days" mentioned in the subsequent verse, where God speaks through His Son. This highlights the historical reality and the completed nature of the Old Covenant prophetic era.
"...unto the fathers by the prophets,"
This identifies both the recipients and the instruments of God's past revelation. "The fathers" refers to the patriarchs and ancestors of the Jewish people, emphasizing the continuity of God's covenant relationship with Israel. "By the prophets" signifies that these divinely inspired individuals served as God's authoritative messengers, delivering His word to His chosen people, acting as intermediaries for His divine will.
Literary Devices
The opening of Hebrews 1:1 is a masterclass in concise yet profound theological statement, employing several literary devices. The most prominent is Antithesis, though implicitly. By detailing God's past, fragmented, and varied communication, the verse powerfully sets up the contrast with the singular, complete, and ultimate revelation in the Son, which is immediately introduced in Hebrews 1:2. This creates a dramatic tension and highlights the superiority of the New Covenant. The use of the Greek words polymerōs ("sundry times") and polytrópōs ("divers manners") demonstrates Alliteration and Parallelism, creating a memorable and rhythmic phrase that emphasizes the multifaceted nature of God's Old Testament revelation. The verse also exhibits remarkable Conciseness, packing a vast theological history into a single, elegant sentence, demonstrating the author's skill in distilling complex ideas into impactful prose. This concise opening serves as a powerful and authoritative declaration, immediately establishing the epistle's theological framework.
Theological and Thematic Connections
Hebrews 1:1 lays the indispensable groundwork for understanding the entirety of God's redemptive plan. It portrays God as inherently communicative, not distant or silent, but actively engaged in revealing His character, will, and purposes to humanity. The "sundry times and divers manners" underscore the concept of progressive revelation, where God's truth was unveiled gradually, like pieces of a grand puzzle, preparing humanity for the full and final picture. This progressive unfolding demonstrates God's patient pedagogy, adapting His communication to the understanding and circumstances of His people throughout history. The verse affirms the divine inspiration and authority of the Old Testament, recognizing the prophets as legitimate conduits of God's word, thereby validating the scriptures that formed the foundation of the audience's faith. This historical continuity is crucial, as it shows that the New Covenant is not a radical break but the culmination and fulfillment of God's long-standing promises and interactions.
Reflection and Application
Hebrews 1:1 invites us to marvel at the persistent and varied ways God has sought to communicate with humanity throughout history. It reminds us that the Old Testament, with its laws, narratives, prophecies, and wisdom, is not merely ancient history but divinely inspired revelation—God's authoritative word, delivered through His chosen messengers, the prophets, to "the fathers." Understanding that God spoke "at sundry times and in divers manners" should cultivate in us a deep appreciation for the richness and diversity of the biblical text, recognizing that each part contributes to a larger, unfolding story. This verse encourages us to approach the Old Testament with reverence and diligent study, knowing that it laid the essential foundation for the coming of Christ. It underscores the reliability of God's word and His unwavering commitment to making Himself known, building anticipation for the ultimate revelation found in His Son. For believers today, this means valuing the entire canon of Scripture, understanding that the Old Testament prepares us for the New, and that both are indispensable for a full understanding of God's character and His redemptive plan.
Questions for Reflection
FAQ
What does "sundry times and in divers manners" mean in the context of God's revelation?
The phrase "sundry times and in divers manners" (from the Greek polymerōs and polytrópōs) describes the nature of God's communication during the Old Covenant era. "Sundry times" means "in many portions" or "fragmentarily," indicating that God's revelation was not a single, complete declaration but unfolded gradually over centuries, in different historical periods. "Divers manners" means "in many ways" or "in various modes," referring to the different forms God's communication took. This included direct speech (e.g., to Abraham in Genesis 12:1), dreams and visions (e.g., to Joseph in Genesis 37:5-10 or Daniel in Daniel 7:1), the giving of the Law (e.g., Exodus 20:1-17), miraculous events, and the inspired messages delivered through His prophets (e.g., Isaiah 1:1). It highlights the progressive and multifaceted nature of God's self-disclosure before the coming of Christ.
Who were "the fathers" and "the prophets" mentioned in this verse?
"The fathers" refers to the revered ancestors and patriarchs of the Jewish people, encompassing figures like Abraham, Isaac, Jacob, and the generations that followed, to whom God revealed Himself and established His covenants. It signifies the historical lineage of God's chosen people. "The prophets" refers to the divinely appointed messengers and spokespersons of God in the Old Testament era. These individuals, such as Moses, Samuel, Elijah, Isaiah, Jeremiah, and many others, were inspired by God to deliver His messages, warnings, instructions, and promises to the people of Israel. They served as intermediaries, conveying God's will and truth to humanity before the advent of the ultimate revelation in Jesus Christ.
Christ-Centered Fulfillment
Hebrews 1:1 serves as the perfect theological runway for the grand declaration of Christ's supremacy that follows. It establishes the historical precedent of God's communication, highlighting its fragmented and varied nature, precisely to underscore the comprehensive and singular fulfillment found in Jesus. The Old Testament prophets, though divinely inspired, offered only partial glimpses and diverse forms of God's truth. In stark contrast, Hebrews 1:2 immediately declares that in these "last days," God has spoken "by His Son." Jesus is not merely another prophet or another manner of speaking; He is the very Word of God incarnate, the ultimate and complete revelation (John 1:1 and John 1:14). All the "sundry times and divers manners" of the past pointed forward to Him, finding their ultimate meaning and culmination in His person and work. He is the one through whom God created the universe, the radiance of God's glory, and the exact imprint of His nature (Hebrews 1:3). Thus, Christ is the final, perfect, and all-sufficient Word, rendering all previous revelations preparatory and finding their fulfillment in Him, establishing Him as the supreme and definitive voice of God to humanity.