John Calvin on Hebrews 2:4

4. God also bearing them witness, etc. In addition to the fact, that the Apostles had what they preached from the Son of God, the Lord also proved his approbation of their preaching by miracles, as by a solemn subscription. Then they who do not reverently receive the Gospel recommended by such testimonies, disregard not only the word of God, but also his works.

He designates miracles, for the sake of amplifying their importance, by three names. They are called signs because they rouse men’s minds, that they may think of something higher that what appears; and wonders, because they present what is rare and unusual; and miracles, because the Lord shows in them a singular and an extraordinary evidence of his power. These three words occur twice together in other places, Acts 2:22, and 2 Thessalonians 2:9; only they are found in Acts in a different order — miracles wonders and signs. Signs and wonders are often found together both in the Old Testament, and in this order except in three places, Acts 2:19, 43; and 7:36. The same things, as Calvin says, are no doubt meant by three words under different views. They are called “signs” or as tokens as evidence of a divine interposition; “wonders” or prodigies, as being not natural, but supernatural, and as having the effect of filling men with terror, Acts 2:43; and “miracles” or powers, as being the effects of a divine power. So that “signs” betoken their intention; “wonders” their characters; and “miracles” their origin, or the power which produces them. — Ed.

As to the word, bearing witness, or attesting, it points out the right use of miracles, even that they serve to establish the Gospel. For almost all the miracles done in all ages were performed as we find for this end, that they might be the seals of Gods word. The more strange then is the superstition of the Papists, who employ their own fictitious miracles for the purpose of overthrowing the truth of God.

The conjunction συν, together with, has this meaning, that we are confirmed in the faith of the Gospel by the joint testimony of God and men; for God’s miracles were testimonies concurring with the voice of men.

He adds, by the gifts or distributions of the Holy Spirit, by which also the doctrine of the Gospel was adorned, of which they were the appendages. By referring to 1 Corinthians 12:4-11, we shall be able to see the meaning of “distributions of the Spirit,” which seems to have been different from signs and wonders, for in that passage there are several gifts mentioned distinct from signs and wonders, such as the word of wisdom, the word of knowledge, the gift of prophecy, and the discerning of spirits. These were the distributions, or the portions, which the Spirit divined to every one “according to his will;” for the “will” here, as in 1 Corinthians 12:11, is the will of the Spirit. The most suitable rendering of the last clause would be “and by the gifts of the Holy Spirit distributed according to his will.” There is an evident metonymy in the word “distributions;” it is used abstractly for things distributed or divided. — Ed. For why did God distribute the gifts of his Spirit, except in part that they might be helps in promulgating it, and in part that their might move through admiration the minds of men to obey it? Hence Paul says, that tongues were a sign to unbelievers. The words, according to his will, remind us, that the miracles mentioned could not be ascribed to any except to God alone, and that they were not wrought undesignedly, but, for the distinct purpose of sealing the truth of the Gospel.

Hebrews 2:5-9

5. For unto the angels hath he not put in subjection the world to come, whereof we speak.

5. Non enim angelis subjecit orbem futurum de quo loquimur:

6. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?

6. Testatus est autem quidam alicubi, dicens, Quid est homo quod memor es ejus? aut filius hominis quod visitas eum?

7. Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands:

7. Minuisti eum paululum ab angelis; gloria et onore coronasti eum, et constituisti eum super opera manuum tuarum:

8. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

8. Omnia subjecisti sub pedibus ejus: subjiciendo certe illi omnia, nihil reliquit non subjectum: atqui nonc nondum videmus illi omnia subjecta:

9. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.

9. Iesum autem qui paululum imminuatus fuit ab angelis intuimur propter passionem mortis gloria et honore coronatum; ut gratia Dei pro omnibus gustaret mortem.