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God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

God who at sundry times, … — See my True Treasure.

God who in times past, … — The Hebrews had generally a lighter esteem (though without cause) of the prophets than of the law; and of such of the hooks of Holy Scripture as had not the names of God or Lord in them (as Esther, Canticles, …) than of those that had. Our apostle, for more authority’ sake, begins his Epistle with that nomen maiestativum (Tertul.), that holy and reverend name of God, so precious and pleasant to Hebrew ears; and wades at first into that Profundum sine fundo that bottomless depth of divinity: prefixing Θεος, Θεος (as Pausanias testifieth that the ancients even among the heathens were wont to do, in all their sacred writings), the name of God, for a preface, captandi gratia ominis boni, in token and hope of better speed and success.

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Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

Hath in these last days — God doth his best works last (our last also should be our best, as Thyatira’s, Revelation 2:19 ); the sweetest of honey lies in the bottom. Contrarily, Satan (Laban-like) shows himself at parting; and (as the panther doth the wild beasts) inveigleth silly souls (into sin), and then devoureth them,James 1:14-15; James 1:14-15 1 Peter 5:8 .

Heir of all things — Be married to this heir, and have all. Ubi tu Caius, ego Caia, may the Shulamite say to her husband, as the Roman ladies said to theirs.

By whom also he made the worlds — Visible and invisible, Colossians 1:16 ; or the ages under the Old and New Testament; which last Hebrews 2:5 he calleth the world to come.

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Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;

Who being the brightness of his glory, … — A beam of that sun, and the express image of his person, a stamp of that seal. This is somewhat, but who can declare his generation? Some glimpses we may have by such similitudes; the full understanding of this inconceivable mystery we must wait for till we come to heaven. The word απαυγασμα signifieth the glittering refulgency.

Upholding all things — Both in respect of being excellencies and operations. Seneca, rendering the reason why Jupiter was by the ancient Romans surnamed Stator, saith it was quia eius beneficio stant omnia, because all things are upheld by him. How much better may this be said of Christ! Sin had hurled confusion over the world, which would have fallen about Adam’s ears (saith one) had not Christ undertaken the shattered condition thereof, to uphold it. He keeps the world together, as the hoops do the barrel. He also keeps all in order; disponens etiam membra culicis et pulicis, disposing of everything even to the least and lightest circumstance. (Aug.) Hence that of our Saviour, "The Father worketh hitherunto, and I also work," John 5:17 ; hence that of the orator, Curiosus est et plenus negotii Deus, God taketh care of all, and is full of business. (Cic. lib. 1 de Nat. Deor.)

Purged our sins — By his merit and spirit.

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Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

Better than the angels — Therefore is his doctrine, the gospel, with more heed to be heard, than the law ordained by angels in the hand of a mediator, that is, Moses, Galatians 3:19 .

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For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

This day — Either the day of eternity, and so it is meant of Christ’s eternal generation; or else the fulness of time, wherein God brought his first begotten into the world, and mightily declared him to be the Son of God by the resurrection from the dead, Acts 13:33 ; Romans 1:4 .

I will be to him a Father, and he shall be to me a Son — αυτοθεος . The second person is of himself, as God; of his Father, as a Son; because the Father communicateth to him his own nature, and that by generation; whence he is called "his begotten Son;" and his "only begotten;" because by generation God hath no more sons ‘out him; he is called the "Father of spirits," Hebrews 12:9 ; of all men,Malachi 2:10; Malachi 2:10 , as he is Creator and conserver of all; and of "all good men," by the grace of adoption and regeneration,2 Corinthians 6:18; 2 Corinthians 6:18 ; John 1:12 .

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And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

When he bringeth in the first begotten — He is the "only begotten," and yet is called the first begotten; because he hath the right of firstborn over his brethren, and was begotten before the world was.

And let all the angels of God — The manhood of itself could not be thus adored (because it is a creature), but as it is received into unity of person with the Deity, and hath a partner agency therewith, according to its measure, in the work of redemption and mediation, Philippians 2:9 .

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And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

A flame of fire — Hence they are called seraphims, because they flame, like heavenly salamanders, in the fire of pure and perfect love to God and his people; and cherubims, from their winged swiftness; swift they are as the wind; which may seem to be the sense of this text, compared withPsalms 104:4-5; Psalms 104:4-5 .

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But unto the Son he saith , Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.

Thy throne, O God, is for ever — Christ is God, then, as is here set forth by many arguments. God hath laid "help on one that is mighty." "I and the Father am one."

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