Hebrews 1

Wesley: at various times and degrees more explicit knowledge was given; in visions, dreams, and revelations of various kinds—opposed to the one entire and perfect revelation in Jesus Christ. The very number of the prophets showed that they prophesied only in part.

Classical Arminians share the high christology of the prologue: the God who spoke by the prophets now speaks by the Son. The diversity of former speech is not rival revelation; it prepares for the Son’s perfect word, which must still be heard and heeded.

Calvin: God formerly addressed the fathers by the prophets; he still sets before us but one God, that no one might think the Law militates against the Gospel. The variety of times and manners was an evidence of imperfection; God would have followed the same mode perpetually had the mode been perfect and complete.

One unchanging God speaks; the fragmentary prophetic word is true but incomplete. The King who governs has always spoken; the contrast is not rival deities but progressive disclosure culminating in the Son.

Wesley: last times—intimating that no other revelation is to be expected. Spoken all things, and in the most perfect manner, by his Son alone. Appointed heir of all things—after the name of Son, his inheritance is mentioned; the Son is the firstborn, born before all things. By whom he also made the worlds—therefore the Son was before all worlds.

The Son’s final word and cosmic heirship are shared confession. The gospel is not a tentative word waiting for later improvement. This completed word binds hearers: they must receive and heed it; neglecting it (2:1–4) will be a live danger, not a stage prop.

Calvin: the Son is set in opposition to the prophets; we to the fathers; the last revelation to the various modes of old. There is no longer reason to expect any new revelation—Christ brought the final conclusion. Heir of all things: the Father has subjected all things to him; we are under his authority; no good is found apart from him. By him the world was created—proof of his eternity as the eternal wisdom of God.

The same final word binds hearers—we ought not only reverently to receive it, but also to be satisfied with it alone. The King who governs is the appointed heir and creator; union with the universal heir is how the destitute receive his treasures (Calvin).

Wesley: brightness of his glory—glory is the nature of God revealed in its brightness. Express image—whatever the Father is, is exhibited in the Son, as a seal in the stamp on wax. Sustaining all things by his powerful word. When he had by himself—without Mosaic rites—purged our sins. Sat down—priests stood while they ministered; sitting denotes the consummation of his sacrifice. This word contains the scope, theme, and sum of the epistle.

Shared high christology: radiance, imprint, upholding, purification, and session. Arminians refuse to empty the finished sacrifice; they also refuse to treat sitting down as making later heedlessness impossible. The consummated priest still addresses a people who must not drift.

Calvin: brightness and impress—God is made known to us in no other way than in Christ; without Christ there is no light, but only darkness. Upholding: all things would come to nothing were they not sustained by his power. By himself—he had not been aided by the shadows of the Mosaic Law; the price and power of purgation were found only in Christ. Sat down: received into celestial glory in order that he might govern all things. To sit at the right hand is to govern in the place of the Father.

The King who governs upholds the universe by his powerful word and reigns after purification. Session is royal administration, not retirement. Purification is exclusive to Christ; second causes and means do not share the atoning price.

Wesley: being—by his exaltation, after he had been lower than them (Heb 2:9). So much higher than the angels—proper because the Jews gloried in their law as delivered by angels. How much more may we glory in the gospel, given not by angels but by the very Son of God! By inheritance a more excellent name—because he is the Son of God he inherits that name, in right whereof he inherits all things.

Pastorally: superiority to angels raises the stakes of the gospel (2:1–3). Greater glory means greater accountability for those who have heard the Son. The inherited name is not a trivia contest with angels; it is the ground for earnest heed.

Calvin: after raising Christ above Moses and all others, he amplifies his glory by comparison with angels. The Jews attentively considered the honorable things spoken of angels and obscured the glory of God by extolling them too much. It was necessary to reduce them to their own rank, that they might not overshadow the brightness of Christ. He proves from his name that Christ far excelled them, for he is called the Son of God.

The Son’s inherited name and rank secure the gospel’s authority. Angels are creatures and ministers; the Son is heir and Lord. The King who governs is not one messenger among many.