Homilies on the Epistle to the Hebrews

“God who at sundry times and in various manners spoke in time past unto the fathers by the Prophets, has at the end of the days spoken unto us by His Son whom He has appointed heir of all things, by whom also He made the worlds.”

1. 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 various manners spoke in times past unto the fathers by the Prophets, has 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 does 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 various 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 various manners” are the same as “in different ways.” “For I” (says 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 does 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, You are My Son,”, and, “Sit 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 spoke by the prophets, but to us by the Only-begotten. Then [He spoke] 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 [spoke] to us, but to them servants, and prophets, fellow-servants.

2. 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. Do you 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 has spoken it. For he said not, “Christ spoke” (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 has spoken by Him.” What do you mean? did God speak through the Son? Yes. What then? Is it thus you show the superiority? For here you have 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 spoke unto us by [His] Son.”

(Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spoke “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 spoke also to them. And as yet he does not at all reflect on the Jews. For almost all to whom the prophets spoke, 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.)

“Whom He appointed,” says he, “heir of all.” What is “whom He appointed heir of all”? He speaks here of the flesh [the human nature]. As He also says in the second Psalm, “Ask of Me, and I will give You the heathen for Your inheritance.” For no longer is “Jacob the portion of the Lord” nor “Israel His inheritance”, but all men: that is to say, He has made Him Lord of all: which Peter also said in the Acts, “God has made Him both Lord and Christ.” But he has used the name “Heir,” declaring two things: His proper sonship and His indefeasible sovereignty. “Heir of all,” that is, of all the world.

3. Then again he brings back his discourse to its former point. “By whom also He made the worlds [the ages].” Where are those who say, There was [a time] when He was not?

Then, using degrees of ascent, he uttered that which is far greater than all this, saying,