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. [1] 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 polumeros which we may render, "in many parts," as the case usually is, when we intend to speak more fully hereafter; but polutropos points out a diversity, as I think, in the very manner itself. [2] 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. [3]

Footnotes

1 - The absence of the definite article before huio 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 en here is dia, which is another Hebrewism. -- Ed.

2 - 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.

3 - It is said that the MSS, are in favor of eschatou "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, v'chryt hmym, "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.

God who at sundry times - The commencement of this Epistle varies from all the others which Paul wrote. In every other instance he at first announces his name, and the name of the church or of the individual to whom he wrote. In regard to the reason why he here varies from that custom, see the introduction, section 3. This commences with the full acknowledgment of his belief that God had made important revelations in past times, but that now he had communicated his will in a manner that more especially claimed their attention. This announcement was of particular importance here. He was writing to those who had been trained up in the full belief of the truths taught by the prophets. As the object of the apostle was to show the superior claims of the gospel, and to lead them from putting confidence in the rites instituted in accordance with the directions of the Old Testament, it was of essential importance that he should admit that their belief of the inspiration of the prophets was well founded.
He was not an infidel. He was not disposed to call in question the divine origin of the books which were regarded as given by inspiration. He fully admitted all that had been held by the Hebrews on that heart, and yet showed that the new revelation had more important claims to their attention. The word rendered "at sundry times" - πολυμερῶς polumerōs - means "in many parts." It refers here to the fact that the former revelation had been given in various parts. It had not all been given at once. It had been communicated from time to time as the exigencies of the people required, and as God chose to communicate it. At one time it was by history, then by prophecy, by poetry, by proverbs, by some solemn and special message, etc. The ancient revelation was a collection of various writings, on different subjects, and given at different times; but now God had addressed us by His Son - the one great Messenger who had come to finish the divine communications, and to give a uniform and connected revelation to mankind. The contrast here is between the numerous separate parts of the revelation given by the prophets, and the oneness of that given by his Son. The word does not occur elsewhere in the New Testament.
And in divers manners - - πολυτρόπως polutropōs. In many ways. It was not all in one mode. He had employed various methods in communicating his will. At one time it was by direct communication, at another by dreams, at another by visions, etc. In regard to the various methods which God employed to communicate his will, see Introduction to Isaiah, section 7. In contradistinction from these, God had now spoken by his Son. He had addressed us in one uniform manner. It was not by dreams, or visions; it was a direct communication from him. The word used here, also, occurs nowhere else in the New Testament.
In times past - Formerly; in ancient times. The series of revelations began, as recorded by Moses, with Adam Genesis. 3, and terminated with Malachi - a period of more than three thousand five hundred years. From Malachi to the time of the Saviour there were no recorded divine communications, and the whole period of written revelation, or when the divine communications were recorded from Moses to Malachi, was about a thousand years.
Unto the fathers - To our ancestors; to the people of ancient times.
By the prophets - The word "prophet" in the Scriptures is used in a wide signification. It means not only those who predict future events, but these who communicate the divine will on any subject. See Romans 12:6 note; 1-Corinthians 14:1 note. It is used here in that large sense - as denoting all those by whom God had made communications to the Jews in former times.

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; Acts 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 Numbers 12:6, Numbers 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, Hebrews 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.

God, who at (1) sundry times and in divers manners spake in time past unto the fathers by the prophets,
The purpose of this epistle, is to show that Jesus Christ the Son of God both God and man is that true eternal and only Prophet, King and High Priest, that was shadowed by the figures of the old law, and is now indeed exhibited of whom the whole Church ought to be taught, governed and sanctified.
(1) The first part of the general proposition of this epistle the son of God is indeed that prophet or teacher, who has actually now performed that which God after a sort and in shadows signified by his prophets, and has fully revealed his Father's will to the world.

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.

God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, John 14:7; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise.

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. (Hebrews 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 (1-Corinthians 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 Numbers 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 (Hebrews 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, Hebrews 2:3; God the Holy Ghost, Hebrews 3:7.
the fathers--the Jewish fathers. The Jews of former days (1-Corinthians 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 (Matthew 21:34, Matthew 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (John 1:16; John 3:34; Colossians 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Revelation 19:10), and of the law of Moses (John 1:17; John 5:46).

God, who. Instead of the introductory greetings usual in an Epistle, the apostle plunges into the midst of his subject by a grand exordium.
At sundry times. Rather, "In divers portions," as in the Revision. The Old Testament was give in "portions," not all at once, and at wide intervals.
Spoke. Though prophets might be chosen as the instruments, the message was that of God. While God spoke through them, the prophets were only men.
Hath in these last days. "At the end of these days" (Revision). At the end of the Jewish dispensation.
Spoken unto us by his Son. "Last of all he sent his Son." The importance of the message is shown by the messenger. No longer an inspired prophet, but, instead, the Son of God is the speaker.
Whom he hath appointed heir of all things. The Father delivered all things into the hands of the Son (Acts 2:36; John 17:10). "The heir is lord of all" (Galatians 4:1).
By whom also he made the worlds. Through his agency or instrumentality. Christ, the Logos, is represented as God's medium in creation. See note on John 1:1.
Who being the brightness of his glory. A manifestation of the glory of God.
The very image of his substance. In Christ we have a tangible, visible representation of the substance of God. We see God in him. "He that hath seen me hath seen the Father" (John 14:9).
By the word of his power. The Son hath all power, and his power was always manifested by his word. He spoke and it was done, whether it was to still the winds or to raise the dead. So in creation, the word was spoken and it was done.
When he had by himself purged our sins. Made an atonement for them.
Sat down at the right hand of the Majesty on high. Of God. The right hand was always the place of honor. See note on Ephesians 1:20.
Having become so much better. Superior to the angels. His superiority is shown in the greater name, which he received by inheritance; that of the Son. Our Savior has other names, but this name only is received by inheritance. This superiority is shown by the manner in which God addresses the Son. The apostle particularly shows Christ's superiority to the angels, because through angels the Jewish law was given. See Acts 7:53; Galatians 3:19; Hebrews 2:3.

God, who at sundry times - The creation was revealed in the time of Adam; the last judgment, in the time of Enoch: and so at various times, and in various degrees, more explicit knowledge was given. In divers manners - In visions, in dreams, and by revelations of various kinds. Both these are opposed to the one entire and perfect revelation which he has made to us by Jesus Christ. The very number of the prophets showed that they prophesied only "in part." Of old - There were no prophets for a large tract of time before Christ came, that the great Prophet might be the more earnestly expected. Spake - A part is put for the whole; implying every kind of divine communication. By the prophets - The mention of whom is a virtual declaration that the apostle received the whole Old Testament, and was not about to advance any doctrine in contradiction to it. Hath in these last times - Intimating that no other revelation is to be expected. Spoken - All things, and in the most perfect manner. By his Son - Alone. The Son spake by the apostles. The majesty of the Son of God is proposed, Absolutely, by the very name of Son, Hebrews 1:1, and by three glorious predicates, - "whom he hath appointed," "by whom he made," who "sat down;" whereby he is described from the beginning to the consummation of all things, Hebrews 1:2-3 Comparatively to angels, Hebrews 1:4. The proof of this proposition immediately follows: the name of Son being proved, Hebrews 1:5; his being "heir of all things," Hebrews 1:6-9; his making the worlds, Hebrews 1:10-12 his sitting at God's right hand, Hebrews 1:13, &c.