Augustine of Hippo : You see, those old sacrifices of the people of God also represented in a variety of ways this single one that was to come. Christ himself, I mean, was both a sheep, because of his innocence and simplicity of soul, and a goat because of "the likeness of sinful flesh." And whatever else was foretold "in many and various ways" in the sacrifices of the old covenant refers to this single one which has been revealed in the new covenant. — SERMON 228B.2 Clement of Alexandria : Now all men, having the same judgment, some, following the Word speaking, frame for themselves proofs; while others, giving themselves up to pleasures, wrest Scripture, in accordance with their lusts. And the lover of truth, as I think, needs force of soul. For those who make the greatest attempts must fail in things of the highest importance; unless, receiving from the truth itself the rule of the truth, they cleave to the truth. But such people, in consequence of falling away from the right path, err in most individual points; as you might expect from not having the faculty for judging of what is true and false, strictly trained to select what is essential. For if they had, they would have obeyed the Scriptures.… For we have, as the source of teaching, the Lord, both by the prophets, the Gospel, and the blessed apostles, "in divers manners and at sundry times," leading from the beginning of knowledge to the end. But if one should suppose that another origin was required, then no longer truly could an origin be preserved.… For we may not give our adhesion to men on a bare statement by them, who might equally state the opposite. But if it is not enough merely to state the opinion, but if what is stated must be confirmed, we do not wait for the testimony of men, but we establish the matter that is in question by the voice of the Lord, which is the surest of all demonstrations, or rather is the only demonstration; in which knowledge those who have merely tasted the Scriptures are believers; while those who, having advanced further, and become correct expounders of the truth, are Gnostics. Since also, in what pertains to life, craftsmen are superior to ordinary people, and model what is beyond common notions; so, consequently, we also, giving a complete exhibition of the Scriptures from the Scriptures themselves, from faith persuade by demonstration. And if those also who follow heresies venture to avail themselves of the prophetic Scriptures; in the first place they will not make use of all the Scriptures, and then they will not quote them entire, nor as the body and texture of prophecy prescribe. But, selecting ambiguous expressions, they wrest them to their own opinions, gathering a few expressions here and there; not looking to the sense, but making use of the mere words. For in almost all the quotations they make, you will find that they attend to the names alone, while they alter the meanings; neither knowing, as they affirm, nor using the quotations they adduce, according to their true nature. But the truth is not found by changing the meanings (for so people subvert all true teaching), but in the consideration of what perfectly belongs to and becomes the Sovereign God, and in establishing each one of the points demonstrated in the Scriptures again from similar Scriptures. — The Stromata Book 7 Clement of Alexandria : It remains, then, for us, ascending to seek their teacher. And since the unoriginated Being is one, the Omnipotent God; one, too, is the First-begotten, "by whom all things were made, and without whom not one thing ever was made." "For one, in truth, is God, who formed the beginning of all things;" pointing out "the first-begotten Son," Peter writes, accurately comprehending the statement, "In the beginning God made the heaven and the earth." And He is called Wisdom by all the prophets. This is He who is the Teacher of all created beings, the Fellow-counsellor of God, who foreknew all things; and He from above, from the first foundation of the world, "in many ways and many times," trains and perfects; whence it is rightly said, "Call no man your teacher on earth." — The Stromata Book 6 Clement of Alexandria : And that Scripture calls every secular science or art by the one name wisdom (there are other arts and sciences invented over and above by human reason), and that artistic and skilful invention is from God, will be clear if we adduce the following statement: "And the Lord spake to Moses, See, I have called Bezaleel, the son of Uri, the son of Or, of the tribe of Judah; and I have filled him with the divine spirit of wisdom, and understanding, and knowledge, to devise and to execute in all manner of work, to work gold, and silver, and brass, and blue, and purple, and scarlet, and in working stone work, and in the art of working wood," and even to "all works." And then He adds the general reason, "And to every understanding heart I have given understanding;" that is, to every one capable of acquiring it by pains and exercise. And again, it is written expressly in the name of the Lord "And speak thou to all that are wise in mind, whom I have filled with the spirit of perception." Those who are wise in mind have a certain attribute of nature peculiar to themselves; and they who have shown themselves capable, receive from the Supreme Wisdom a spirit of perception in double measure. For those who practise the common arts, are in what pertains to the senses highly gifted: in hearing, he who is commonly called a musician; in touch, he who moulds clay; in voice the singer, in smell the perfumer, in sight the engraver of devices on seals. Those also that are occupied in instruction, train the sensibility according to which the poets are susceptible to the influence of measure; the sophists apprehend expression; the dialecticians, syllogisms; and the philosophers are capable of the contemplation of which themselves are the objects. For sensibility finds and invents; since it persuasively exhorts to application. And practice will increase the application which has knowledge for its end. With reason, therefore, the apostle has called the wisdom of God "manifold," and which has manifested its power "in many departments and in many modes"-by art, by knowledge, by faith, by prophecy-for our benefit. "For all wisdom is from the Lord, and is with Him for ever," as says the wisdom of Jesus. — The Stromata Book 1 Clement of Alexandria : "Who shall give account," he says, "to Him who is ready to judge the quick and the dead." These are trained through previous judgments. Therefore he adds, "For this cause was the Gospel preached also to the dead"-to us, namely, who were at one time unbelievers. "That they might be judged according to men," he says, "in the flesh, but live according to God in the spirit. Because, that is, they have fallen away from faith; whilst they are still in the flesh they are judged according to preceding judgments, that they might repent. Accordingly, he also adds, saying, "That they might live according to God in the spirit." So Paul also; for he, too, states something of this nature when he says, "Whom I have delivered to Satan, that he might live in the spirit;" that is, "as good stewards of the manifold grace of God." Similarly also Paul says, "Variously, and in many ways, God of old spake to our fathers." — From the Latin Translation of Cassiodorus Cosmas Indicopleustes : God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners, hath at the end of these days spoken unto us in His Son, thus distributing the word into portions and manners, into the prophets and His Son. By portions, he means the difference of the places in which God appeared and spake to the men of old through the prophets, and by manners, the diversity of the visions themselves, which He, when seen at one time and another in cases of immediate necessity, exhibited either in person or through the Prophets, having a desire to signify this, that God in every way, both by real things and by visions, did not neglect to instruct rational beings in the knowledge of Himself, placing it before them at one time through the prophets, and now through His own Son. — The Christian Topography, Book 7 Ephrem the Syrian : "In many and various ways God spoke," in the first place, "to our fathers by the prophets." In fact, he evidently spoke in various and mutable manners to Noah, Abraham and Moses and to the people in the desert, appearing to them under the diverse guises of an old man, a giant and other characters. — COMMENTARY ON THE EPISTLE TO THE HEBREWS Eusebius of Caesarea : Holy Scripture teaches that God was seen by Israel dimly, meaning the Word of God. In the book of Numbers Moses prays, saying, "Since you are the Lord of this people who is seen by them face to face." … And it is said in Exodus, "Then Moses and Aaron, Nadab, and Abihu and seventy of the elders of Israel went up, and they saw the God of Israel." …From the text, "No one has ever seen God," perhaps it might be thought that the above quotations contradict the Savior's words, implying that the invisible is visible. But if they are understood … as the Word of God, who was seen by the fathers "in many ways and various ways," no contradiction is involved. The God of Israel here seen is shown to be the same being who was seen by Israel, when he wrestled with the one who first changed his name from Jacob to Israel, saying, "You have striven with God." And when also Jacob, appreciating God's divine power, called the place of the struggle the Sight of God, saying, "I have seen God face to face, and yet my life is preserved" … this was no other than the Word of God. — PROOF OF THE GOSPEL 5.18 Jerome : The epistle which is called the Epistle to the Hebrews is not considered his [Paul's], on account of its difference from the others in style and language, but it is reckoned, either according to Tertullian to be the work of Barnabas, or according to others, to be by Luke the Evangelist or Clement afterwards bishop of the church at Rome, who, they say, arranged and adorned the ideas of Paul in his own language, though to be sure, since Paul was writing to Hebrews and was in disrepute among them he may have omitted his name from the salutation on this account. He being a Hebrew wrote Hebrew, that is his own tongue and most fluently while the things which were eloquently written in Hebrew were more eloquently turned into Greek and this is the reason why it seems to differ from other epistles of Paul. — De Viris Illustribus (On Illustrious Men), Section 5 John Chrysostom : 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 divers manners spake in times past unto the fathers by the Prophets, hath 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 doth 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 divers 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 divers manners" are the same as "in different ways." "For I" (saith 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 doth 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, Thou art My Son," and, "Sit thou 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 spake by the prophets, but to us by the Only-begotten. Then [He spake] 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 [spake] to us, but to them servants, and prophets, fellow-servants. — Homily on Hebrews 1 John Chrysostom : 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. Dost thou 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 hath spoken it. For he said not, "Christ spake" (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 hath spoken by Him." What meanest thou? did God speak through the Son? Yes. What then? Is it thus thou showest the superiority? for here thou hast 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 spake unto us by [His] Son." (Note, how Paul makes common cause, and puts himself on a level with the disciples, saying, He spake "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 spake also to them. And as yet he doth not at all reflect on the Jews. For almost all to whom the prophets spake, 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.) — Homily on Hebrews 1 John Damascene : The God proclaimed by the Old Testament and the New is the one who is celebrated and glorified in Trinity, for the Lord said, "I have come not to abolish the law, but to fulfill." For he worked our salvation, for the sake of which all Scripture and every mystery has been revealed. Again, "Search the Scriptures, for it is they that bear witness to me." And the apostle too says, "In many and various ways God spoke of old to our fathers by the prophets, but in these last days he has spoken to us by a Son." Through the Holy Spirit, then, both the law and the prophets, evangelists, apostles, pastors and teachers spoke. Therefore, "all Scripture is inspired by God and profitable," so that to search the sacred Scripture is very good and most profitable for the soul. — ORTHODOX FAITH 4.17 Methodius of Olympus : But since there are of arguments myriads of currents and ways, God inspiring us "at sundry times and in divers manners" — Methodius Discourse III. Thaleia Oecumenius : Paul writes this from Italy. The occasion of the letter was this. Since the Jews were insisting on the law and shadowy figures, the apostle Paul, having become the teacher of the Gentiles and sent to preach the Gospel to the nations, wrote this letter after he had written to all the Gentiles, also to the Hebrews who had believed from the circumcision, to teach them through this Epistle, in which he declares that Christ has come and that the shadow of the law has ceased. And indeed, it first demonstrates that prophets and announcers [μηνυτὰς] of his coming were sent for this reason, and that Christ himself is the Son of God, through whom all things were made. And that this Son had to become a man, so that by the sacrifice of his body he might destroy death. For salvation was to come to all not through the blood of calves or goats, but through the blood of Christ. Moreover, it shows that the law made no one perfect but had only a shadow of the good things to come. The Jewish people did not find rest, but a day of rest was left to all of us in common. Furthermore, it also demonstrates that the priestly ministry was transferred from Aaron to Christ: whose figure was Melchizedek, who was not descended from Levi. It signifies that the fathers were justified by faith, and not by the works of the law. Then, after Paul also urged them to have good morals and praised their tolerance for Christ, and advised them to honor the elders, he concludes the Epistle. — The Pseudo-Oecumenian Catena on Hebrews Oecumenius : The Epistle to the Hebrews indeed seems not to be from Paul, both because of the style of writing and because it does not attach his name, as in all the other Epistles; also because it says: "How shall we escape if we neglect so great a salvation, which at first began to be spoken by the Lord, and was confirmed to us by those who heard Him, God also bearing witness with signs and wonders?" (Heb. 2:3-4) And indeed the reason why the style was changed is evident. For it is said to have been written to the Hebrews in their own language, later translated, as some think, by Luke, but as it seems to most, by Clement; for he also preserves its character.However, the reason why he did not attach his name to the Epistle is the order of the matter. For Paul was the apostle of the Gentiles, and not of the Jews. For he had given the right hand of fellowship to Peter and the other apostles, so that he himself would minister among the Gentiles with Barnabas, while those around Peter would go to the circumcision. Since there was a partnership in preaching, and the Jews had heard that Paul was teaching a departure from the law, it is fitting that he writes a letter to the Hebrews to show the agreement of the preaching. However, when he was writing to them, it was not appropriate for him to declare himself an Apostle at the beginning. The letter itself also testifies that it is Paul's, as it says: You have also shared in the afflictions that have come upon me in my chains. (Heb. 10:34) And when he says: "Pray more earnestly that I may be restored to you more quickly" (Heb. 13:19); furthermore, when he says: "You know our brother Timothy has been released, with whom, if he comes soon, I will see you." (Heb. 13:23) For no one except Paul, as I believe, had sent Timothy into ministry: and while waiting for him more quickly, he promises them his own and Timothy's arrival, as he often does. Many other things also show us that this is his Epistle, as the reading itself teaches in the course of it. — The Pseudo-Oecumenian Catena on Hebrews Oecumenius : For what reason does Paul, being the Apostle to the Gentiles, write to the Hebrews? And this while they were hostile towards him because he was paralyzing [παραλύειν] the law? For Peter and the others who were with him, lowering themselves to the weak understanding of the Jews, were somewhat following the law. We say that just as it was not committed to Paul to baptize, yet out of an abundance of ministry he was also baptizing: so he writes to the Hebrews, although he was sent to the Gentiles. Indeed, he had anxious care for them, so much so that he even said: "I could wish to be accursed from Christ for their sake" (Rom. 9:3); and again: "I am going to Jerusalem to minister to the saints." (Rom. 15:25) Therefore, Paul writes to those who had already believed in Jerusalem and in Palestine: he writes, however, to comfort them because they had suffered many afflictions from their own fellow countrymen who did not believe, as he himself indicates, saying, "Strengthen your limp hands and your weak knees." (Heb. 12:12) However, two points in this in the Epistle: Paul comforts them that they have bravely endured temptations, and that a good reward will be given for these things. Moreover, he discusses many things about faith, showing that the Jewish practices are no longer necessary, as it was a figure of the truth,while our own practices are necessary as they are the truth. Therefore, why Paul did not add a proper name when writing to the Hebrews, Clement writes in his "The Hypotyposes" as follows: Now indeed, as the blessed elder says: When the Lord was sent as the apostle of the Almighty God to the Hebrews, it was done out of modesty that Paul, who was sent to the Gentiles, did not write himself as the apostle of the Hebrews, out of honor bestowed upon the Lord. Furthermore, out of abundant love, it was done that the preacher and apostle of the Gentiles also wrote to the Hebrews. — The Pseudo-Oecumenian Catena on Hebrews Oecumenius : "In many times and in various ways." God spoke in various and diverse manners through the prophets of old; but to us, he has spoken through the Son. Therefore, we have a great difference compared to our forefathers. For since they suffered evils, they did not think that they were so cared for by God as their forefathers; therefore, it shows that they are more cared for than those. For to those he sent prophets; but to us, he sent his Son. — The Pseudo-Oecumenian Catena on Hebrews Severian of Gabala : "In many ways," that is, according to the differences of the times in which the promises concerning us were imparted, such as at the creation of Adam, at the time of Cain, in the days of Noah, at the time of Abraham, at the time before the law, at the time after the law. For many are the manners of God's administration on our behalf. And "in a variety of ways," because one commandment was given to Adam, another to Noah, yet another to Abraham, and another through Moses, and yet different ones through the prophets. — FRAGMENTS ON THE EPISTLE TO THE Hebrews 1.1-2 Theodoret of Cyrus : The divine apostle immediately in the prologue demonstrates that Christ is better than all the prophets. Beginning with the divine nature, he shows him to be eternal—coeternal with the Father and the Creator of all. Next, contrasting him with the angels, he turns to sacred Scripture, which openly teaches that Christ is Son and God, while angels are ministers and creatures. He proceeds to show that the dispensation of our Lord Christ is greater than that of Moses, for Moses gave the Old Testament but Christ gave the New, which was promised through the prophets of old. The former promised that Palestine would be given; the latter, the kingdom of heaven. He compares the priesthood after the order of Melchizedek with the Levitical priesthood and demonstrates its superiority and excellence. In addition, he shows that even those who lived before the law or under the law and were nourished by piety were distinguished because of their faith. He speaks of them and their sufferings and courage, encouraging his hearers, who were in grave danger. Then, reminding his hearers of their own struggles and exhorting them to stand steadfast to the end and weaving together moral exhortation with doctrine, he closes the epistle. — INTERPRETATION OF Hebrews 1 Theodoret of Cyrus : The phrase "in many ways," of course, indicates the manifold dispensations, "various ways," the different kinds of divine visions. He appeared to Abraham in one way, to Moses in another, to Elijah in another, to Micaiah in another. Isaiah, Daniel and Ezekiel saw him under different guises. To bring this out the God of all said, "It was I who multiplied visions, and took visible form at the hands of the inspired authors." After all, the divine nature is not pluriform, but without either shape or appearance, simple and uncomplicated. It was, therefore, not the incomprehensible nature that they saw but guises of some kind, which the unseen God revealed as need required. The phrase "in many ways," of course, implies something else as well, that each of the inspired authors was entrusted with some particular dispensation, whereas their God—I mean Christ the Lord—did not provide for some single need, but by becoming man he set all to rights and secured the salvation of human beings. It became obvious, of course, that there is one lawgiver of the old and new. — INTERPRETATION OF Hebrews 1