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God Has Spoken by His Son


Long ago God spoke to our ancestors in many and various ways by the prophets, 2but in these last days he has spoken to us by a Son, whom he appointed heir of all things, through whom he also created the worlds. 3He is the reflection of God’s glory and the exact imprint of God’s very being, and he sustains all things by his powerful word. When he had made purification for sins, he sat down at the right hand of the Majesty on high, 4having become as much superior to angels as the name he has inherited is more excellent than theirs.

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God formerly, etc. This beginning is for the purpose of commending the doctrine taught by Christ; for it shows that we ought not only reverently to receive it, but also to be satisfied with it alone. That we may understand this more clearly, we must observe the contrast between each of the clauses. First, the Son of God is set in opposition to the prophets; then we to the fathers; and, thirdly, the various and manifold modes of speaking which God had adopted as to the fathers, to the last revelation brought to us by Christ. But in this diversity he still sets before us but one God, that no one might think that the Law militates against the Gospel, or that the author of one is not the author of the other. That you may, therefore, understand the full import of this passage, the following arrangement shall be given, —

God spake

Formerly by the Prophets

Now by the Son;

Then to the Fathers

But now to us;

Then at various times

Now as at the end of the times.


This foundation being laid, the agreement between the Law and the Gospel is established; for God, who is ever like himself, and whose word is the same, and whose truth is unchangeable, has spoken as to both in common.

But we must notice the difference between us and the fathers; for God formerly addressed them in a way different from that which he adopts towards us now. And first indeed as to them he employed the prophets, but he has appointed his Son to be an ambassador to us. 77     The absence of the definite article before ὑιῷ is not unusual in the New Testament, it being often omitted before all sorts of nouns. In many instances it is Hebrewism, and so here; for Chrysostom in his comment supplies it, and mentions that ἐν here is διὰ, which is another Hebrewism. — Ed. Our condition, then, in this respect, is superior to that of the fathers. Even Moses is to be also classed among the prophets, as he is one of the number of those who are inferior to the Son. In the manner also in which revelation was made, we have an advantage over them. For the diversity as to visions and other means adopted under the Old Testament, was an indication that it was not yet a fixed state of things, as when matters are put completely in order. Hence he says, multifariously and in many ways”. God would have indeed followed the same mode perpetually to the end, had the mode been perfect and complete. It hence follows, that this variety was an evidence of imperfection.

The two words I thus understand: I refer multifariously to a diversity as to times; for the Greek word πολυμερῶς which we may render, “in many parts,” as the case usually is, when we intend to speak more fully hereafter; but πολυτροπῶς points out a diversity, as I think, in the very manner itself. 88     Some of the fathers, such as Chrysostom, regarded the two words as meaning the same thing; but there is no reason for this. On the contrary, each word has a distinct meaning; one expresses a variety as to parts or portions, and the other variety as to the mode or manner. The “parts” clearly refer to the different portions of revelation communicated to “holy men” in different ages of the world. Hence the meaning, though not the literal rendering, is given in our version, “at sundry time;” or “often”, as by Stuart; or “at many times”, as by Doddridge. A more literal version is given by Macknight, “in sundry parts”.
    Most agree as to the second word, that it designates the various modes of communication, — by visions, dreams, interposition of angels, and speaking face to face, as the case was with Moses; see Numbers 12:6-8. And there was another variety in the manner, sometimes in plain language, and at another time in similitudes and parables. — Ed.
And when he speaks of the last times, he intimates that there is no longer any reason to expect any new revelation; for it was not a word in part that Christ brought, but the final conclusion. It is in this sense that the Apostles take the last times and the last days. And Paul means the same when he says, “Upon whom the ends of the world are come.” (1 Corinthians 10:11.) If God then has spoken now for the last time, it is right to advance thus far; so also when you come to Christ, you ought not to go farther: and these two things it is very needful for us to know. For it was a great hindrance to the Jews that they did not consider that God had deferred a fuller revelation to another time; hence, being satisfied with their own Law, they did not hasten forward to the goal. But since Christ has appeared, an opposite evil began to prevail in the world; for men wished to advance beyond Christ. What else indeed is the whole system of Popery but the overleaping of the boundary which the Apostle has fixed? As, then, the Spirit of God in this passage invites all to come as far as Christ, so he forbids them to go beyond the last time which he mentions. In short, the limit of our wisdom is made here to be the Gospel. 99     It is said that the MSS, are in favor of ἐσχάτου “in the last of these days.” Were it not for “these”, this might be allowed, as the literal rendering of these Hebrew words often used, באחרית המים, “at the extremity of the days”, (see Isaiah 2:2; Hosea 3:5, etc.) but the sentence, as changed by Griesbach and others, makes no sense, and is inconsistent with the words as elsewhere used by Paul; see 2 Timothy 3:1. A mere majority of MSS, is no sufficient authority for a reading. — Ed.

2. Whom he has appointed, heir, etc. He honors Christ with high commendations, in order to lead us to show him reverence; for since the Father has subjected all things to him, we are all under his authority. He also intimates that no good can be found apart from him, as he is the heir of all things. It hence follows that we must be very miserable and destitute of all good things except he supplies us with his treasures. He further adds that this honor of possessing all things belongs by right to the Son, because by him have all things been created. At the same time, these two things 1010     That is, heirship and creation. are ascribed to Christ for different reasons.

The world was created by him, as he is the eternal wisdom of God, which is said to have been the director of all his works from the beginning; and hence is proved the eternity of Christ, for he must have existed before the world was created by him. If, then, the duration of his time be inquired of, it will be found that it has no beginning. Nor is it any derogation to his power that he is said to have created the world, as though he did not by himself create it. According to the most usual mode of speaking in Scripture, the Father is called the Creator; and it is added in some places that the world was created by wisdom, by the word, by the Son, as though wisdom itself had been the creator, [or the word, or the Son.] But still we must observe that there is a difference of persons between the Father and the Son, not only with regard to men, but with regard to God himself. But the unity of essence requires that whatever is peculiar to Deity should belong to the Son as well as to the Father, and also that whatever is applied to God only should belong to both; and yet there is nothing in this to prevent each from his own peculiar properties.

But the word heir is ascribed to Christ as manifested in the flesh; for being made man, he put on our nature, and as such received this heirship, and that for this purpose, that he might restore to us what we had lost in Adam. For God had at the beginning constituted man, as his Son, the heir of all good things; but through sin the first man became alienated from God, and deprived himself and his posterity of all good things, as well as of the favor of God. We hence only then begin to enjoy by right the good things of God, when Christ, the universal heir, admits to a union with himself; for he is an heir that he may endow us with his riches. But the Apostle now adorns him with this title, that we may know that without him we are destitute of all good things.

If you take all in the masculine gender, the meaning is, that we ought all to be subject to Christ, because we have been given to him by the Father. But I prefer reading it in the neuter gender; then it means that we are driven from the legitimate possession of all things, both in heaven and on earth, except we be united to Christ.

3. Who being the brightness of his glory, etc. These things are said of Christ partly as to his divine essence, and partly as a partaker of our flesh. When he is called the brightness of his glory and the impress of his substance, his divinity is referred to; the other things appertain in a measure to his human nature. The whole, however, is stated in order to set forth the dignity of Christ.

But it is for the same reason that the Son is said to be “the brightness of his glory”, and “the impress of his substance:” they are words borrowed from nature. For nothing can be said of things so great and so profound, but by similitudes taken from created things. There is therefore no need refinedly to discuss the question how the Son, who has the same essence with the Father, is a brightness emanating from his light. We must allow that there is a degree of impropriety in the language when what is borrowed from created things is transferred to the hidden majesty of God. But still the things which are indent to our senses are fitly applied to God, and for this end, that we may know what is to be found in Christ, and what benefits he brings to us.

It ought also to be observed that frivolous speculations are not here taught, but an important doctrine of faith. We ought therefore to apply these high titles given to Christ for our own benefit, for they bear a relation to us. When, therefore, thou hear that the Son is the brightness of the Father’s glory, think thus with thyself, that the glory of the Father is invisible until it shines forth in Christ, and that he is called the impress of his substance, because the majesty of the Father is hidden until it shows itself impressed as it were on his image. They who overlook this connection and carry their philosophy higher, weary themselves to no purpose, for they do not understand the design of the Apostle; for it was not his object to show what likeness the Father bears to the Son; but, as I have said, his purpose was really to build up our faith, so that we may learn that God is made known to us in no other way than in Christ: 1111     The fathers and some modern divines have held that these words express the eternal relation between the Father and the Son. But Calvin, with others, such as Beza, Dr. Owen, Scott and Stuart, have regarded the words as referring to Christ as the Messiah, as the Son of God in human nature, or as Mediator, consistently with such passages as these, — “He that hath seen me hath seen the Father.” John 14:9; “He that hath seen me hath seen him that sent me.” (John 12:45). By this view we avoid altogether the difficulty that arises from the expressions, “the impress of his substance,” or essence, he being so, not as to his eternal divinity, but as a Mediator. — Ed. for as to the essence of God, so immense is the brightness that it dazzles our eyes, except it shines on us in Christ. It hence follows, that we are blind as to the light of God, until in Christ it beams on us. It is indeed a profitable philosophy to learn Christ by the real understanding of faith and experience. The same view, as I have said is to be taken of “the impress;” for as God is in himself to us incomprehensible, his form appears to us only in his Son. 1212     The remarkable wisdom of the preceding remarks must be approved by every enlightened Christian. There is an “Excursus” in Professor Stuart’s Commentary on this Epistle, on the same subject, which is very valuable, distinguished for caution, acuteness, and sound judgment. Well would it be were all divines to show the same humility on a subject so remote from human comprehension. The bold and unhallowed speculations of some of the fathers, and of the schoolmen, and divines after them, have produced infinite mischief, having occasioned hindrances to the reception of the truth respecting our Savior’s divinity, which would have otherwise never existed. — Ed.

The word ἀπαύγασμα means here nothing else but visible light or refulgence, such as our eyes can bear; and χαρακτὴρ is the vivid form of a hidden substance. By the first word we are reminded that without Christ there is no light, but only darkness; for as God is the only true light by which it behaves us all to be illuminated, this light sheds itself upon us, so to speak, only by irradiation. By the second word we are reminded that God is truly and really known in Christ; for he is not his obscure or shadowy image, but his impress which resembles him, as money the impress of the die with which it is stamped. But the Apostle indeed says what is more than this, even that the substance of the Father is in a manner engraven on the Son. 1313     See Appendix A.

The word ῦποστάσις which, by following others, I have rendered substance, denotes not, as I think, the being or essence of the Father, but his person; for it would be strange to say that the essence of God is impressed on Christ, as the essence of both is simply the same. But it may truly and fitly be said that whatever peculiarly belongs to the Father is exhibited in Christ, so that he who knows him knows what is in the Father. And in this sense do the orthodox fathers take this term, hypostasis, considering it to be threefold in God, while the essence (οὐσία) is simply one. Hilary everywhere takes the Latin word substance for person. But though it be not the Apostle’s object in this place to speak of what Christ is in himself, but of what he is really to us, yet he sufficiently confutes the Asians and Sabellians; for he claims for Christ what belongs to God alone, and also refers to two distinct persons, as to the Father and the Son. For we hence learn that the Son is one God with the Father, and that he is yet in a sense distinct from him, so that a subsistence or person belongs to both.

And upholding (or bearing) all things, etc. To uphold or to bear here means to preserve or to continue all that is created in its own state; for he intimates that all things would instantly come to nothing, were they not sustained by his power. Though the pronoun his may be referred to the Father as well as to the Son, as it may be rendered “his own,” yet as the other exposition is more commonly received, and well suits the context, I am disposed to embrace it. Literally it is, “by the word of his power;” but the genitive, after the Hebrew manner, is used instead of an adjective; for the perverted explanation of some, that Christ sustains all things by the word of the Father, that is, by himself who is the word, has nothing in its favor: besides, there is no need of such forced explanation; for Christ is not wont to be called ῥη̑μα, saying, but λόγος, word. 1414     Stuart following Chrysostom, renders the words φέραν, “controlling” or governing, and so does Schleusner; but the sense of “upholding” or sustaining, or supporting, is more suitable to the words which follow — “by the word of his power,” or by his powerful word. Had it been “by the word of his wisdom,” then controlling or governing would be compatible; but as it is “power”, doubtless sustension or preservation is the most congruous idea. Besides, this is the most obvious and common meaning of the word, and so rendered by most expositors; among others by Beza, Doddridge, Macknight and Bloomfield.
   Doddridge gives this paraphrase, — “Upholding the universe which he hath made by the efficacious word of his Father’s power, which is ever resident in him as his own, by virtue of that intimate but incomparable union which renders them one.” This view is consistent with the whole passage: “his substance” and “his power” corresponds; and it is said, “by whom he made the world,” so it is suitable to say that he sustains the world by the Father’s power. — Ed
Hence the “word” here means simply a nod; and the sense is, that Christ who preserves the whole world by a nod only, did not yet refuse the office of effecting our purgation.

Now this is the second part of the doctrine handled in this Epistle; for a statement of the whole question is to be found in these two chapters, and that is, that Christ, endued with supreme authority, ought to be head above all others, and that as he has reconciled us to his Father by his own death, he has put an end to the ancient sacrifices. And so the first point, though a general proposition, is yet a twofold clause.

When he further says, by himself, there is to be understood here a contrast, that he had not been aided in this by the shadows of the Mosaic Law. He shows besides a difference between him and the Levitical priests; for they also were said to expiate sins, but they derived this power from another. In short, he intended to exclude all other means or helps by stating that the price and the power of purgation were found only in Christ. 1515     The word here used means properly “purification,” but is used for expiation by the Sept.; see Exodus 30:10. The same truth is meant as when in chapter 10:12, that Christ, “after he had offered on sacrifice for sins, for ever sat down on the right hand of God.” The reference here cannot be to the actual purification of his people; for what was done by Christ when he died is what is spoken of, even when he “put away sin” as it is said in chapter 9:26, “by the sacrifice for himself.” The word then, may be forgiveness proceeds from the atonement: see 1 John 1:9.
   Dr. Owen gives three reasons for considering the word in the sense of expiation or atonement, — It is so rendered in some instances by the Septuagint; the act spoken is past, while cleansing or purification is what is effected now; and “himself” shows that it is not properly sanctification as that is effected by means of the word, (Ephesians 5:26,) and by the regenerating Spirit. (Titus 3:5)

   The version of Stuart is, “made expiation for our sins,” which is no doubt the meaning. — Ed.

Sat down on the right hand, etc.; as though he had said, that having in the world procured salvation for men, he was received into celestial glory, in order that he might govern all things. And he added this in order to show that it was not a temporary salvation he has obtained for us; for we should otherwise be too apt to measure his power by what now appears to us. He then reminds us that Christ is not to be less esteemed because he is not seen by our eyes; but, on the contrary, that this was the height of his glory, that he has been taken and conveyed to the highest seat of his empire. The right hand is by a similitude applied to God, though he is not confined to any place, and has not a right side nor left. The session then of Christ means nothing else but the kingdom given to him by the Father, and that authority which Paul mentions, when he says that in his name every knee should bow. (Philippians 2:10) Hence to sit at the right hand of the Father is no other thing than to govern in the place of the Father, as deputies of princes are wont to do to whom a full power over all things is granted. And the word majesty is added, and also on high, and for this purpose, to intimate that Christ is seated on the supreme throne whence the majesty of God shines forth. As, then, he ought to be loved on account of his redemption, so he ought to be adored on account of his royal magnificence. 1616     It has been observed by some that in these verses the three offices of Christ are to be found: the Father spoke by him as a prophet; he made expiation for our sins as a priest; and he sits at God’s right hand as a king. — Ed.

4. Being made so much better, etc. After having raised Christ above Moses and all others, he now amplifies His glory by a comparison with angels. It was a common notion among the Jews, that the Law was given by angels; they attentively considered the honorable things spoken of them everywhere in Scripture; and as the world is strangely inclined to superstition, they obscured the glory of God by extolling angels too much. It was therefore necessary to reduce them to their own rank, that they might not overshadow the brightness of Christ. And first he proves from his name, that Christ far excelled them, for he is called the Son of God; 1717     Some by “name” understand dignity, but not correctly, as it appears from what follows; for the name, by which he is proved here to be superior to angels, was that of a Son, as Calvin here states. — Ed. and that he was distinguished by this title he shows by two testimonies from Scripture, both of which must be examined by us; and then we shall sum up their full import.