1 God, having in the past spoken to the fathers through the prophets at many times and in various ways,
2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high,
4 having become as much better than the angels as the more excellent name he has inherited is better than theirs.
5 For to which of the angels did he say at any time, “You are my Son. Today I have become your father?” and again, “I will be to him a Father, and he will be to me a Son?”
6 When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.”
7 Of the angels he says, “He makes his angels winds, and his servants a flame of fire.”
8 But of the Son he says, “Your throne, O God, is forever and ever. The scepter of uprightness is the scepter of your Kingdom.
9 You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows.”
10 And, “You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands.
11 They will perish, but you continue. They all will grow old like a garment does.
12 You will roll them up like a mantle, and they will be changed; but you are the same. Your years won’t fail.”
13 But which of the angels has he told at any time, “Sit at my right hand, until I make your enemies the footstool of your feet?”
14 Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 1:1–2Well also said he, "at the end of the days," for by this he both stirs them up and encourages them desponding of the future. … 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. … 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.
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. … 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. … 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.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 1:3For (saith he), "And upholding all things"--that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). … Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, "By the word of His power." Well said he, "By the word." For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how "He upholdeth by the word," he hath not further added: for neither is it possible to know.
For (saith he), "And upholding all things"--that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). … Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, "By the word of His power." Well said he, "By the word." For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how "He upholdeth by the word," he hath not further added: for neither is it possible to know.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 1:14What marvel (saith he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. … So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels' fellow-servants. … And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.
What marvel (saith he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. … So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels' fellow-servants. … And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 1:3It 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. … for as to the essence of God, so immense is the brightness that it dazzles our eyes, except it shines on us in Christ. … 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.
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. … for as to the essence of God, so immense is the brightness that it dazzles our eyes, except it shines on us in Christ. … 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.
John Calvin, Commentaries, on 1:3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Hebrews 1:5As to his being begotten, we must briefly observe, that it is to be understood relatively here: … Christ doubtless is the eternal Son of God, for he is wisdom, born before time; but this has no connection with this passage, in which respect is had to men, by whom Christ was acknowledged to be the Son of God after the Father had manifested him. Hence that declaration or manifestation which Paul mentions in Romans 1:4, was, so to speak, a sort of an external begetting; for the hidden and internal which had preceded, was unknown to men; nor could there have been any account taken of it, had not the Father given proof of it by a visible manifestation.
As to his being begotten, we must briefly observe, that it is to be understood relatively here: … Christ doubtless is the eternal Son of God, for he is wisdom, born before time; but this has no connection with this passage, in which respect is had to men, by whom Christ was acknowledged to be the Son of God after the Father had manifested him. Hence that declaration or manifestation which Paul mentions in Romans 1:4, was, so to speak, a sort of an external begetting; for the hidden and internal which had preceded, was unknown to men; nor could there have been any account taken of it, had not the Father given proof of it by a visible manifestation.
John Calvin, Commentaries, on 1:4–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 1:10–122. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and today, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.
2. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and today, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.
Matthew Henry, Commentary on the Whole Bible, on 1:4–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 1:1God, 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. … 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. … 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.
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. … 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. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 1:1; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 1:5Thou art my Son - God of God, Light of Light. This day have I begotten thee - I have begotten thee from eternity, which … is one continued, unsuccessive day. … The former clause relates to his natural Sonship, by an eternal, inconceivable generation; the other, to his Father's acknowledgment and treatment of him as his incarnate Son.
Thou art my Son - God of God, Light of Light. This day have I begotten thee - I have begotten thee from eternity, which … is one continued, unsuccessive day. … The former clause relates to his natural Sonship, by an eternal, inconceivable generation; the other, to his Father's acknowledgment and treatment of him as his incarnate Son.
John Wesley, Explanatory Notes upon the New Testament, on 1:5; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Hebrews 1
Hebrews 1:1–14, World English Bible
Hebrews 1 in the Bible · Told in the Story: Chapter 39, God Has Spoken by His Son
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 1:1–2Well also said he, "at the end of the days," for by this he both stirs them up and encourages them desponding of the future. … 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. … 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.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 1:3For (saith he), "And upholding all things"--that is, governing; He holds together what would fall to pieces; For, to hold the world together, is no less than to make it, but even greater (if one must say a strange thing). … Here he shows both the mass of the creation to be great, and that this greatness is nothing to Him. Then again he shows the freedom from the labor, saying, "By the word of His power." Well said he, "By the word." For since, with us, a word is accounted to be a bare thing, he shows that it is not bare with God. But, how "He upholdeth by the word," he hath not further added: for neither is it possible to know.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 2; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Hebrews · on Hebrews 1:14What marvel (saith he) if they minister to the Son, when they minister even to our salvation? See how he lifts up their minds, and shows the great honor which God has for us, since He has assigned to Angels who are above us this ministration on our behalf. … So that it is an angelical work, to do all for the salvation of the brethren: or rather it is the work of Christ Himself, for He indeed saves as Lord, but they as servants. And we, though servants are yet Angels' fellow-servants. … And by this again he incidentally encourages them, saying, What fear ye? Angels are ministering to us.
John Chrysostom, Homilies on the Epistle to the Hebrews, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 14, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Hebrews 1:3It 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. … for as to the essence of God, so immense is the brightness that it dazzles our eyes, except it shines on us in Christ. … 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.
John Calvin, Commentaries, on 1:3; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Hebrews 1:5As to his being begotten, we must briefly observe, that it is to be understood relatively here: … Christ doubtless is the eternal Son of God, for he is wisdom, born before time; but this has no connection with this passage, in which respect is had to men, by whom Christ was acknowledged to be the Son of God after the Father had manifested him. Hence that declaration or manifestation which Paul mentions in Romans 1:4, was, so to speak, a sort of an external begetting; for the hidden and internal which had preceded, was unknown to men; nor could there have been any account taken of it, had not the Father given proof of it by a visible manifestation.
John Calvin, Commentaries, on 1:4–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Hebrews 1:10–122. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and today, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.
Matthew Henry, Commentary on the Whole Bible, on 1:4–14; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 1:1God, 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. … 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. … 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.
John Wesley, Explanatory Notes upon the New Testament, on 1:1; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Hebrews 1:5Thou art my Son - God of God, Light of Light. This day have I begotten thee - I have begotten thee from eternity, which … is one continued, unsuccessive day. … The former clause relates to his natural Sonship, by an eternal, inconceivable generation; the other, to his Father's acknowledgment and treatment of him as his incarnate Son.
John Wesley, Explanatory Notes upon the New Testament, on 1:5; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.