Bible Commentaries
Hebrews 1

Verses 1-3

Heb 1:1-3

SECTION ONE

Hebrews 1:1-14 and Hebrews 2:1-4

ANALYSIS

In this section, the Apostle endeavors to persuade and encourage his Hebrew brethren in Christ to persevere to the end in their begun Christian course, by presenting to them sundry motives drawn chiefly from the Divine nature, glory, and dignity of Christ, considered as the Creator, Preserver, and Governor of all things.

I. He concedes that God had in ancient times, in divers parts and ways, spoken to the Fathers by the Prophets. But then he claims that the same God did in the end of these days, or at the close of the Jewish age, speak to us by his own Son (Hebrews 1:1).

But who is this Son of God? There is by the common consent of all, a very close and intimate connection between the character of the messenger and the weight and importance of his message. And hence the Apostle next proceeds to answer this question: to speak particularly of the incomparable majesty, glory, and perfec¬tions of Jesus Christ, as the Son of God. He says,

1. That he is the heir, or Lord, of all things (Hebrews 1:2).

2 That through him, God made the worlds (Hebrews 1:2).

3. That he is the effulgence of the Father’s glory (Hebrews 1:3).

4. That he is the exact image or likeness of the Father’s essence (Hebrews 1:3).

5. That he supports all things by the word of his power (Hebrews 1:3).

6. That by means of his own blood, he has made purification for our sins (Hebrews 1:3).

7. And that having done this, he now sits, as King of kings and Lord of lords, on the right hand of the Majesty in the heavens (Hebrews 1:3).

II. In the remaining portion of the first chapter, the Apostle further expands and amplifies this subject, by comparing Christ with angels. He proves chiefly from the Old Testament Scriptures, that he (Christ) is superior to the angels.

1. In that he has obtained by inheritance a more excellent name than they (Hebrews 1:4-5).

2. The angels are all required to worship him (Hebrews 1:6).

3. True, indeed, the angels are very powerful and exalted beings. Before them the enemies of Jehovah melt away, as wax or stubble before the flame. And endowed, as they are, with all the strength and purity indicated by the symbolic use of the word spirit, they are of course far removed from all the infirmities and imperfections of the flesh. But by the appointment of the Father, as well as by his own essential Divinity, the Son is exalted far above all the angels of Heaven. As God, he sits on the throne of the universe, judging and governing it in truth and in righteous-ness (Hebrews 1:7-8).

4. He has been anointed with the Holy Spirit and with power, far above all kings and princes (Hebrews 1:9). “The Father giveth not the Spirit by measure unto him.”

5. He is from everlasting to everlasting. By him the founda¬tions of the Earth were laid, and the heavens are the work of his hands. They will all finally perish; and he will roll them up and recast them, as a worn-out garment; but he is himself still the same, yesterday, today, and forever. This cannot, of course, be said of the angels, or of any other creature (Hebrews 1:10-12).

6. The angels are all ministering spirits, sent forth under Christ to minister to the heirs of salvation. But Christ sits on the right hand of God, waiting until, according to the promise of the Father, his enemies shall be made his footstool Hebrews 1:13-14).

III. From these premises, then, our author concludes that we Christians, whether we be Jews or Gentiles, should give the more earnest heed to the things which we have heard from God through Christ and his holy Apostles and Prophets; lest at any time we should be carried away from them by the evil influences of the world, and so making shipwreck of our faith, we should finally come short of the eternal inheritance. For,

1. It is a principle of the Divine government, as well indeed as of all just human governments, that wherever much is given, there also much is ever expected and required (2: 1, 2).

2. But even under the Law, in an age of comparative darkness, there was no pardon for the willfully disobedient (Hebrews 2:2).

3. And hence it follows that there is no possible way of escape for those who now neglect the great salvation that is offered to us in the Gospel (Hebrews 2:3-4).

From this analysis, it is obvious that the whole section may be properly divided into the three following paragraphs:

I. Hebrews 1:1-3. The fact that God has spoken to us through his Son, with a statement of the Son’s rank and dignity.

II. Hebrews 1:4-14. The Son of God compared with angels.

III. Hebrews 2:1-4. Danger of neglecting what God has revealed to us through his Son.

Title.—In the oldest manuscripts, such as the Sinaitic, the Vatican, the Alexandrian, etc., the title is simply, “To the Hebrews ” In the editions of Stephens, it is, “The Epistle of Paul the Apostle to the Hebrews”; and in the “Received text” of Elzevir, it is, “The Epistle to the Hebrews.” Some other slight variations occur in a few of the manuscripts; but the first form, “To the Hebrews,” is sustained by the best authorities; and was probably prefixed to the Epistle in the Apostolic age, by some of the inspired Fathers; or, at least, with their consent and approval. See Introduction Hebrews 3:1.

Hebrews 1:1 --God who—This is a very striking and remarkable introduction. Full of his subject, and earnest in his desires to communi¬cate to his desponding Hebrew brethren the word of life, the author indulges in no unnecessary preliminaries, but enters at once on the discussion of his sublime theme. He concedes what had indeed been often demonstrated, and what the Jews then all confidently believed, that God had anciently (palai) spoken to the Fathers by the Prophets: but then he also claims with equal confidence and on equal authority, that the same glorious and infinitely perfect Being did, “at the end of these days,” or near the close of the Jewish age, speak unto us by his own Son. True, indeed, he had, for some time previous to Paul’s writing this Epistle, been generally known by a name that would have appeared somewhat barbarous to the ancient Hebrews.

To them he was primarily revealed as Eloheem, a word in the plural number which means powerful ones; persons of great authority and influence; because in the beginning, the power of the Father, and of the Son, and of the Holy Spirit, was most eminently displayed and illustrated in creating and garnishing the heavens and the earth. his is therefore the only name by which the Deity is made known to us in the first chapter of Genesis. But in the second and following chapters, he is called also Jehovah, the existing One; the Being absolute; because he only has life and immortality in himself; all other being is derived from him and depends on him.

These are the proper names by which the Deity is commonly designated in the Old Testament. But in the New he is called Theos, which, according to Herodotus, means one who places, disposes, or arranges (from titheemi, to place); because, says he, the gods were supposed to have fixed all things in the world, in their proper places. According to Plato, theos means one who runs (from theo, to run) ; because the Sun, Moon, and stars, which he regarded as the primary gods, run their course daily from east to west, as if exercising a watch-care over the Earth and its inhabitants. But it is now generally believed by the ablest critics, that both Herodotus and Plato were in error; and that the Greek word theos and the Latin deus are of the same family as Zeus, and cognate with the Sanscrit dyu,—a word which means splendor, brightness, the bright sky. Any and all of these Greek conceptions would, of course, for a time, seem somewhat barbarous and repulsive to the pious and superstitiously sensitive Hebrews. But a change of names does not of necessity imply a. change of nature, essence, or character. The Creator, Preserver, and Governor of the universe, whether known as Eloheem, Jehovah, Theos, Deus, Dyu, or God, is ever the same, yesterday, today, and forever; without any variableness or shadow of change. (James 1:17.) The Author of the Old Testament is the Author of the New. And hence it follows that the Bible is a unit; and that it is throughout perfectly consistent in all its parts. For “all Scripture is given by inspiration of God, and is profitable for doc¬trine, for reproof, for correction, for instruction in righteousness; that the man of God may be perfect, thoroughly furnished for every good work.” (2 Timothy 3:16-17.)

Hebrews 1:1 --at sundry times—The word that is here rendered, at sundry times” (polumezos), means properly in many parts. It refers to the well known fact, that God’s plan of mercy through Jesus Christ, was revealed to the ancients gradually and in fragments. To Eve, it was promised indirectly, that through her Seed the Old Serpent should be crushed (Genesis 3:15); to Abraham directly, that through his Seed all the nations of the Earth should be blessed (Genesis 12:1-3); to Judah, that Shiloh (the Pacificator) should come, before the scepter should depart from him (Genesis 49:10) ; and to all Israel, that God would raise up to them, from among themselves, a Prophet like unto Moses, to whom he would require all to hearken (Deuteronomy 18:18). David, in one of his Psalms (Psalms 22:11-21), speaks of the sufferings of the Messiah; in another (Psalms 16:7-11), of his resurrection, and his deliverance from the power of Hades; and in another (Psalms 110), of his priesthood, reign, and triumphs. And so also it may be said of all the other Prophets. Through them, God gave to his people, as their wants and circum¬stances required, “precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” (Isaiah 28:10-14.) But when in the fullness of time, He came, who is himself the Light of the world (John 8:12, and John 9:5), then the whole plan of redemption was speedily revealed to mankind in all its fullness. This was done, partly through his own personal ministry, and partly through the ministry of his Apostles; “God also bearing them witness, both with signs, and wonders, and with divers miracles, and gifts of the Holy Spirit, according to his own will.”

Hebrews 1:1 --and in divers manners—This expression denotes the various ways (polutzopos) in which God made his will known to the ancients. This he did sometimes by dreams; sometimes by visions; sometimes, by symbols; sometimes, by Urim and Thummim; sometimes, by audible voices; and sometimes, by inspiration or prophetic ecstasy: all of which served to mark, in some measure, the comparative imperfection of the Old Economy. They severally indicate that so long as it continued, there was a wide breach—an unhappy state of alienation and separation between man and his Maker. (Numbers 12:6-8.) But in Christ, God and man are united. He (Christ) has slain the enmity, and taken it out of the way, by the blood of his cross (Colossians 1:20-22), so that through him, not only can God now consistently speak more freely and directly to man, but man can also speak with more freedom and confidence to God. See Hebrews 4:16 Hebrews 10:19-22. In this respect, then, there is a very great contrast between the Old and the New Economy. God never before spoke to the people, even from the Mercy-seat of the Tabernacle, as he did in and through his own Son during his earthly ministry.

Hebrews 1:1 --spake in time past unto the fathers—This phrase is understood differently by commentators. Some think that it embraces all time, from Adam to Christ, including even the ministry of John the Baptist. But it is most likely, that the Apostle has here in view only the revelations of God to the Hebrew fathers, from Abraham to Malachi; or perhaps to Simon the Just. This explanation accords best with the context and also with Hebrew usage. The Jews all looked upon Abraham, as the father and founder of their nation; and Malachi wrote the last book of the Old Testament ; though it seems probable, that the spirit of prophecy did not wholly cease among the Jews, till the time of Simon the Just, about 300 years B.C. He is called by the Jews “One of the remnants of the Great Synagogue,” said to have been founded by Ezra for the revision and completion of the Old Testament Canon. See “Reason and Revelation,” p. 207-219, by the author. The word here rendered, “in time past” (palai), means properly in ancient times; and it can therefore hardly have reference to the ministry of John.

Hebrews 1:1 --by the prophets;—literally, in the Prophets. God first worked in the Prophets, and then through them, in making known to the Hebrew Fathers the various messages of his grace. The English word prophet is now generally used to denote one who foretells future events. And this is sometimes the meaning of the original word (propheroph) in Hellenistic Greek. But in Classic Greek it means one who speaks for another; and especially, one who speaks for a god and interprets his words to men. Thus, for instance, Mercury is called the prophet of Jupiter; and in the same sense, the poets are called the prophets of the Muses. The corresponding Hebrew word is ndvee (from the root, to boil up as a fountain), and means literally one who boils over. The name was given to the ancient prophets, because, under the influence of the Holy Spirit, they seemed to pour out their inspired utterances, as a fountain pours out its waters. (Psalms 45:1.) And hence it was always God who spoke in and by the Prophets: for says Peter, “No prophecy of the Scripture is of private interpretation; but holy men of old spake as they were moved by the Holy Spirit.” (2 Peter 1:20-21.)

Hebrews 1:2 in these last days—or rather, according to our best authori¬ties, at the end of these days (epi eschatou ton heemeron touton). This is the reading given in MSS. A, B, D, K, L, and M. Three different views have been taken of these words. It is alleged (1) that they refer simply to the closing period of the Jewish age (Moll); (2) that they refer exclusively to the Christian age (Stuart); and (3) that they refer to the closing period of the prophetic era, embracing both the ministry of Christ and of his Apostles (Luther). The first of these hypotheses is favored (a) by the use of the aorist tense of the verb (elaleesen) he spoke, not he has spoken; (b) by the fact that during the last three and a half years of the Jewish age, God did actually speak to the people in the per¬son of his own Son; and (c) by the current use of this phrase among the Jews. They were wont to divide all time into two ages, viz., “the present age” (ho aion houtos) and “the coming age” (ho aion mellon). By the former, they meant the age then existing before the coming of Christ; and by the latter they meant the age subsequent to his coming. (Matthew 12:32.) And hence it was, that in the Hebrew dialect “these days” came to signify the Jewish age; and “the last days ” the coming age. The dividing line of these two ages was never drawn very distinctly by the Jews. But as Christ put an end to the Law, nailing it to his cross (Colossians 2:14), his death, of course, serves to define this boundary, fixing definitely the end of the Jewish age, as well as the beginning of the Christian age. So that the days of Christ’s personal ministry on earth, previous to his death, were according to the Hebrew “usus loquendi,” the end of “these days.” The second hypothesis is favored by the reading of the “Textus Receptus,” and also by several of the ancient versions, which have “in these last days” (epi escha ton ton heemeron). That “the last days” is a phrase in Hebrew literature, equivalent to “the coming age,” is plain from sundry passages in both the Old and the New Testament. See, for example, Isaiah 2:2; Jeremiah 23:20; Micah 4:1; and Acts 2:17. The third hypothesis is supposed to receive some support from the fact conceded in Hebrews 2:3; viz., that the things “which at the first began to be spoken by the Lord” himself, were afterward confirmed unto us by his Apostles and Prophets, during the opening period of the Christian age. The fact here stated, no one of course denies who believes the Bible to be the word of God; but whether it has any bearing on the question before us, may be doubted. On the whole, it seems most probable that the Apostle is speaking here simply of Christ’s personal ministry on Earth; and that he refers only, as the tense of the verb indicates, to the last days of the Jewish age.

Hebrews 1:2 --by his Son,—literally, in Son (en hui) ; the word son being used without the article or possessive pronoun, as a quasi-proper name. So also the word son is used without any limiting epithet in Psalms 2:12. But our English idiom requires an article or a possessive pronoun before the word son, as in our Common Version. But why is Christ called the Son of God? To this question, three answers have been given: (1) Because of his supernatural birth by the virgin Mary. (2) Because of his being begotten from the grave, as the first-fruits of them that slept. And (3) because of his being eternally begotten of the Father.

In proof of the first hypothesis, we have the direct testimony of the angel Gabriel. According to Luke, this ambassador of God, when sent to announce to Mary the birth of the coming Messiah, said to her, “The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee, shall be called the Son of God.” (Luke 1:35.) And in proof of the second, we have given the tes¬timony of Paul in Acts 13:33. Speaking by the Spirit, he says, “And we declare unto you the glad tidings, that the promise which was made unto the Fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second Psalm, Thou art my Son, this day I have begotten thee”; that is, this day I have begotten thee from the dead. (Revelation 1:5.)

That Jesus Christ, then, is called the Son of God, because he was miraculously begotten by the Holy Spirit of the virgin, and also because he was the First-begotten from the dead, there can be no doubt. But is it true that he is called also the Son of God, be¬cause he was eternally begotten of the Father? So many believe and testify (Origen, Athanasius, Augustine, etc.). And in proof of their position, they appeal with much confidence to what is said of the Son in this connection. (1:2, 3.) For how, say they, could God make the worlds by his Son, if he had no Son for thousands of years after the worlds were created? But in reply to this, it may perhaps be enough to say, How could God create all things by Jesus Christ (Ephesians 3:9), four thousand years before the Word be¬came incarnate? And how could Jesus say to his disciples (John 6:62), “What, and if ye shall see the Son of man ascend up where he was before?” Was the Logos known as the Son of man before he became incarnate ? Surely not.

Here, then, we might pause, relying on the correctness of the old logical adage, that “Whatever proves too much, proves nothing.” But the question is of easy solution. We all know that it is very common to use names and titles acquired at a later period of life, to designate the same persons even in their childhood, youth, and early manhood. We say, for example, that Abraham left Ur of Chaldea and went to Haran, when he was seventy years of age; though he was really not called Abraham, but Abram, until about twenty-nine years after his departure from Ur. And just so it is, with respect to the titles given to the eternal Logos after he became incarnate. These may all be used, in like manner, to designate his Divine personality before he became flesh and dwelt among us. Thus we say with all propriety, that in the beginning the Logos created all things; that Jesus Christ created all things; that the Son of God created all things; and that the Son of man created all things. And hence we conclude that whatever may be true of Christ’s eternal sonship, the doctrine is not taught in this passage of Scripture.

It does not follow, however, as, some have erroneously supposed, that the name, Son of God, is applied to Christ in the Scriptures, with reference merely to his human nature. Certainly not. On the contrary it is always used with special reference to his Divine nature, in the new relations which he sustains to the Father, as our Immanuel. This is the sense in which the name son, as applied to Christ, is used throughout this entire chapter. This is the sense in which Christ himself speaks of his sonship in relation to the Father (John 5:17-27); and this is the sense in which Paul uses the term son, when he contrasts the human nature of Christ with his Divine nature (Romans 1:4). He (Christ), says Paul, “was made of the seed of David, according to the flesh [that is, according to his human nature] ; and declared to be the Son of God, with power, according to the Spirit of holiness [that is according to his holy spiritual or Divine nature], by his resurrection from the dead.” See also Matthew 16:16.

Hebrews 1:2 --whom he hath appointed heir of all things,—Here again the verb (etheeken) is in the aorist (the indefinite past) : whom he appointed Heir of all things. But when did God appoint or constitute his Son the Heir of all things? No doubt this was done in purpose, when in the eternal counsels of Jehovah, it was also de¬creed that the Logos should become the Son of God, incarnate. So it appears from the second Psalm, in which reference is made to this appointment. “I will declare the decree,” says the Messiah, speaking by the Psalmist, “Jehovah hath said unto me, Thou art my Son; this day I have begotten thee. Ask of me, and I will give thee the heathen for thine inheritance; and the uttermost parts of the earth for thy possession.” It is manifest from this passage, that the heirship of Christ is made to depend on his sonship; and that both are the result of God’s eternal purpose (Ephesians 3:11) ; though it was not until after Christ’s resurrection, that he assumed in fact, the dignity, glory, and dominion, which belong to him as the Son of God and the Heir of all things (Isaiah 9:6-7; Matthew 28:9; Acts 2:36; Philippians 2:5-11).

The Greek word (kleeronomos) here translated heir, means (1) one who acquires anything by lot; and (2) one who inherits anything by the will and appointment of another. In this latter sense, that is, by the appointment of God, Christ, as our elder brother, is made Heir of the universe. And as he has made us (Christians) heirs with himself (Romans 8:17), we too may be said to inherit all things (1 Corinthians 3:21-23).

Hebrews 1:2 --by whom also he made the worlds;—that is, by his Son, the Logos, before he became incarnate. (John 1:2.) It would be vain and useless to speculate here, as many commentators have done, on the relations which the Father, the Son, and the Holy Spirit, sustained to each other in the work of creation. Such themes are too high for us; and we must not therefore pretend to be wise concern¬ing such matters, beyond what is written. “Secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children.” (Deuteronomy 29:29.)

The proper meaning of the word here rendered worlds (aiones) is still a matter of controversy. The singular number aidn means (1)endless duration; (2) any age or period of time; and (3) by metonymy, anything that lives or exists forever. Some have taken the word, as it occurs here, in its second or metaphorical sense; and they suppose that it means simply the several ages of the world, such as the Patriarchal, the Jewish, and the Christian. But this meaning does not well accord with the context; and in Hebrews 11:3, it is clearly inadmissible. We must therefore look to the third or metonymical meaning of this word, for a sense that will harmonize with the conditions of the context, and the design of the writer. What, then, are the aiones, or aeons, to which Paul here refers? The ancient Gnostics used this word to denote certain emanations from the Deity, of which they supposed that Christ himself was the chief. The Christian Fathers applied it to the angels, both good and bad. And even the Greek philosophers were wont to designate by it their demigods and other beings superior in rank to man. (Mosh. Eccl. Hist. vol. 1, p. 63.) And hence some commentators, as Wolf and Frabicius, suppose that by the word aeons, in this connection, the Apostle means simply the higher created spiritual intelligences. But in Hebrews 9:3, this word manifestly embraces the material universe.

The author says, “By faith we understand that the worlds (adones) were framed by the word of God; so that things which are seen were not made of things which do appear.” That is, God did not, by his Son, make the material and visible universe, as a carpenter makes a house, out of preexisting materials; but, ex nihilo, out of nothing. From this passage, then, it is manifest that the aeons, or at least some of them are visible to the eye. And hence it seems most probable that under this word, the Apostle intends to embrace the entire created universe, both rational and irrational, material and immaterial. But it is the universe, not as the mere aggregate of all things (ta pant a); nor even as the beau¬tifully adorned and organized cosmos (kosmos) ; but as a system of powers and agencies which will endure forever. If this view is correct, then our author not only says with John (John 1:1), that through Christ all things began to be (egeneto), but he goes even further, and indicates the comparative perfection and perpetuity of his works. For he has not only created all things “which are in Heaven and on Earth, visible and invisible, whether they be thrones or dominions, principalities or powers” (Colossians 1:16), but he has also made them aeons, the imperishable elements of a system which, under certain modifications, will endure forever.

Hebrews 1:3 --Who being the brightness of his glory,—This has reference to the Son of God, incarnate; in whom dwells all the fullness of the Godhead bodily (Colossians 2:9); and through whom the glories of the Father are now so fully revealed to mortals. The word apaugasma means radiance, effulgence, light beaming from a luminous body: and it is here used by the Holy Spirit, as a very beautiful and ex¬pressive metaphor, to indicate an existing relation between the Father and the Son. The analogy may be stated thus: as the radi¬ance of the Sun is to the Sun itself, so is Christ, the Son of God, to the Father. And hence we see the Father through the Son (John 14:9), just as we see the Sun itself through its effulgence. For “no man,” says John, “hath seen the Father at any time; [but] the only begotten Son, who is in the bosom of the Father, he hath declared him.” (John 1:18.)

This, then, is but a partial presentation of the doctrine of Christ’s mediation between God and man; a doctrine which abounds in all parts of the Holy Scriptures. Previous to his fall, man, no doubt, sustained to his Maker the most direct and intimate relations. He often saw him, and conversed with him as friend with friend. But sin broke off all such intercourse, and drew a veil of impenetrable darkness between them. Now, no man can see God in his essential glory and live. (Exodus 33:20.) But, nevertheless, through Christ, who is the way, the truth, the resurrec¬tion, and the life (John 11:25 John 14:6), God has graciously given us such a display of his own glorious perfections, as our sin¬ful nature can bear; and such as is, in all respects, best adapted to our present wants and circumstances.

Hebrews 1:3 --and the express image of his person,—This, in connection with the last expression, forms a sort of Hebrew parallelism, both the members of which have reference to the Divine nature of Christ. But they serve to describe him, not as the Logos, but as the Son of God incarnate. This view is most in harmony with the object of the Apostle, which is to encourage his brethren to perse¬vere to the end in their fidelity to Christ. And this he does by presenting Christ to us, not as he was in the beginning, but as he is now, “God manifest in the flesh.” (1 Timothy 3:16.)

The word charakter means (1) an engraver, an engraving or stamping instrument; (2) the figure or image made by such an in¬strument, as on coins, wax, or metals; (3) the features of the face or countenance; and (4) any characteristic mark by which one thing is distinguished from another. The word hupostasis, here rendered person, means (1) a foundation, that which stands under and supports a superstructure; (2) well grounded trust, firmness, confidence; (3) the subject-matter of a discourse or narrative; and (4) the essence or substance of anything; that which underlies and supports its phenomena. Previous to the Arian controversy, in the beginning of the fourth century, this word was seldom used in the sense of person (prosopon). But then, Athanasius and other leaders of his party so explained it, because they thought it necessary to make a distinction between the ousia (esence, being) of the Deity, and his hupostasis. They alleged that in the Godhead there could be but one essence, that the essence of the Son is of necessity the same as the essence of the Father and of the Holy Spirit, though they supposed that each might have his own proper personality. And hence they inferred that it is the personality, and not the essence or substance, of Christ which is here compared with that of the Father. But it is now very generally conceded that in this they were in error; and that the word hupostasis here means the essence or substance of the Father; and consequently that the word charak ter expresses the exact likeness of the Son to the Father in all the essential elements of his being, as well as of his personality. When the Father is represented as a Sun, then Christ is called his radiance or effulgence. But when the former is rep-resented to us as a substance whose essential being underlies all the pure and unsullied phenomena of the universe, then the latter is represented as the exact likeness of that substance, being in his own person all the essential rparks and characteristics of the Deity. Is the Father represented as being omnipotent, omniscient, omnipresent—infinitely wise, holy, just, and good; so also is the Son. For, says Christ, “I and my Father are one” (John 10:30); and again he says, “He that hath seen me, hath seen the Father” (John 14:9).

Hebrews 1:3 --and upholding all things by the word of his power,—It is difficult to say what is the exact meaning of the word upholding in this connection. Christ, by the word of his power, created all things in the beginning. “He spake, and it was done; he com¬manded, and it stood fast.” (Psalms 33:6 Psalms 33:9; compare with Genesis 1:3 Genesis 1:6 Genesis 1:9, and John 1:2.) Is the word upholding used here to denote that Christ, by his word, so supports all things as to keep them still in existence ? Does it mean that unless supported by his word, all things would at once sink into annihilation ? Or does it mean simply that, by his word, he still maintains the order, harmony, and well-being of the whole creation, so as to bear all things forward to their appointed destiny ? The influence, whatever it is, is all-pervading and universal. It extends to all things created, whether they be angels, men, suns, moons, stars, comets, systems, or atoms; so that by it the hairs of our head are numbered (Matthew 10:29-30), and the revolutions of the planets are constantly regulated. This much is certain. But is this all? What is it to create, and what is it to annihilate? What is it to give life, and what is it to take it away ? By what means and agencies are the flowers caused to bloom, and the fields to yield an abundant harvest? Who can properly estimate the mediate and immediate energies and influences by which Christ preserves, upholds, regulates, and governs all things throughout his vast dominions? If he is himself the fountain of life (Psalms 36:9; John 4:14 John 5:26), then who can say how much and how constantly all things animate depend on him for life, and breath, and all things ? If we live, and move, and have our being in him (Acts 17:28), then who is able to estimate aright the degree and the extent of that influence by and through which our adorable Redeemer supports every creature and even every atom to which he has given being? The context does not enable us to answer these questions; and none of the parallel passages throw much light on the subject. True, it is said in Colossians 1:16-17, that “by him [Christ] were all things created that are in Heaven and that are in Earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers—all things were created by him and for him; and he is before all things, and by him all things consist.” But what, again, is the meaning of the word consist (sunesteeke)—or, as it may be rendered subsist, held together? Manifestly, this is a subject which rises far above the conception of finite minds.

The expression, “word of his power ,” is commonly regarded as a Hebraism for “his powerful word.” But any change in the arrangement of these words would very greatly weaken the force of the expression. It is not by his word in the abstract, but in the concrete as it proceeds from and is supportd by his omnipotent power and energy, that Christ upholds, sustains, and governs all things. The word of God is but an expression of his will, and must always be taken in connection with the power which gave it utterance. God said, “Let there be light,” because he so willed it; and instantly his creative power was exercised in harmony with his will, as expressed in his word. And just so it is still. Christ has but to speak, and the rains are withheld, the flowers wither, and all nature languishes. Again he speaks, and “the wilderness and solitary parts of the earth are made glad, and the very deserts rejoice and blossom as the rose.”

What further need, then, have we of testimony to prove that Christ is Divine? If he upholds all things by the word of his power; then, indeed, beyond all doubt, he is “God with us.”

Hebrews 1:3 --when he had by himself purged our sins,—Or as it may be more literally rendered, Having by himself made purification for sins. In reading this Epistle, we should never forget that it was written primarily for the Hebrew Christians; and that its words and phrases should therefore be generally interpreted according to Hebrew usage. But in the law of Moses, nothing is made to stand out more prominently than the fact, that moral defilement could be removed only by means of sacrifice; and that without the shedding of blood there could be really no “purification of sins.” In the law prescribing and regulating the services of the day of atone¬ment, for instance, it is said, “Then shall he [the High Priest] kill the goat of the sin-offering, that is for the people, and bring his blood within the Veil; and do with that blood as he did with the blood of the bullock, and sprinkle it upon the Mercy-seat, and be¬fore the Mercy-seat; and he shall make an atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; and so shall he do for the Tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.” (Leviticus 16:15-16.) And again, in the twenty-ninth and thirtieth verses of the same chapter, it is said, “And this shall be a statute forever unto you; that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: for on that day shall the Priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord.”

So God testified to the people through Moses. Without the shedding of blood there could be no atonement (Leviticus 17:11) ; and without an atonement there could be no purification from sin (Leviticus 16:30). But the atonement made by the High Priest, under the Law, was but a shadow of the atonement which Christ made by the

offering of his own blood for the sins of the people. (Colossians 2:16; Hebrews 10:1.) “For what the law [of Moses] could not do, in that it was weak through the flesh, God [has done by] sending his own Son, in the likeness of sinful flesh, and [by an offering] for sin, has condemned sin in the flesh; that the righteousness required by the law might be fulfilled in us who walk, not after the flesh, but after the Spirit.” (Romans 8:3-4.) And hence says John, “If we walk in the light, as he [God] is in the light, we have fellowship one with another, and the blood of Christ, his Son, cleanses us from all sin.” (1 John 1:7.) And again he says, that Jesus has washed us from our sins in his own blood. (Revelation 1:5.) It was not, then, as the Socinians allege, merely by his moral example and his very instructive teachings, but by “his own blood,” that our blessed Savior made expiation and purification for the sins of the people.

On this point the following very just remarks of Ebrard will be instructive to the reader, and serve to develop still further the pro¬found significance of the words of our text. He says, “They are entirely wrong who understand the words, to make purification (katharismou poiein), to denote simply moral amelioration; as if the author wished to set forth Christ here as a moral teacher, who, by precept and example, excited men to amendment. . . . The whole law of purification, as given by God to Moses, rested on the assumption, that our nature, as sinful and guilt-laden, is not capa¬ble of coming into immediate contact with our holy God and Judge. The mediation between man and God, in that Most Holy Place separated from the people, was revealed in three forms: (1) in sacrifices; (2) in the priesthood; and (3) in the Levitical laws of purity. Sacrifices were typical acts or means of purification from guilt; priests were the agents for accomplishing these acts, and were not themselves accounted purer than the rest of the people, having consequently to bring offerings for their own sins, before they offered for those of the people. And lastly, Levitical purity was the condition which was attained positively by sacrifice and worship; and negatively by avoiding Levitical pollution—the condition in which the people were enabled, by means of the priests, to come into relation with God without dying (Deuteronomy 5:26) : the result of the cultus which was past, and the postulate of that which was to come. So that that which purified was sacrifice; and the purification was the removal of guilt. . . . And hence a Christian Jew would never, on reading katharismou poiein (to make purification), think of what we call moral amelioration; which if not springing out of the living ground of a heart reconciled to God, is mere self-deceit, and only external avoidance of evident transgression. But the purification (katharismos) which Christ brought in, would, in the sense of our author and his readers, be understood only of that gracious atonement for all guilt of sin of all mankind, which Christ, our Lord and Savior, has com¬pleted for us by his sinless sufferings and death; and out of which flows forth to us, as from a fountain, all power to love in return, all love to Him our heavenly pattern, and all hatred of sin which caused his death.”

It matters not, then, whether the words “by himself” (dia heau tou) are genuine or spurious. If they were not expressed in the original, they are at least fairly and necessarily implied in it. This may be clearly shown by a reference to many parallel passages in both the Old and New Testaments. See, for instances, 7: 27; 9: 12, 26; 10: 10; John 1:29; 1 Peter 2:24; 1 John 3:5.

Hebrews 1:3 --sat down on the right hand of the Majesty on high:—The word majesty is used here to denote God himself; it means simply the Majestic One. “On the right hand” is a phrase indicating the place of highest honor and authority. See 1 Kings 2:19; Psalms 45:9 Psalms 80:17 Psalms 110:1; Matthew 20:20-23 Matthew 26:64, etc. And “on high” denotes a sphere far above all created heavens (Ephesians 4:10), where now dwells our Elder Brother filled with all the fullness of the Godhead (Colossians 2:9). In the beginning, “he was in the form of God, and thought it not robbery to be equal with God”; but, for the sake of redeeming mankind from the dominion of sin, death, and the grave, “he made himself of no reputation, and took upon him the form of a servant, and was found in the likeness of men; and being found in fashion as a man, he humbled himself and be¬came obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name; that at the name of Jesus every knee should bow, of things in Heaven, and things in Earth, and things under the Earth; and that every tongue should confess that Christ is Lord to the glory of God the Father.” (Philippians 2:6-11.) Now, therefore, all authority in Heaven and on Earth is given to him (Matthew 28:18); and he will reign over the entire universe (God the Father only excepted), until he shall have put down all rule and all au¬thority and power (1 Corinthians 15:24). Then, and not till then, will he deliver up the kingdom to the Father, “that God may be all and in all.”

How infinitely glorious, then, is the Son of God, our Immanuel, through whom the Father has spoken to us “in the last of these days”! He is the Heir of all things; the Creator of all things; the effulgence of the Father’s glory, and the exact likeness of his substance. He upholds all things by the word of his power. And having in infinite condescension and love made expiation and purification for our sins by the sacrifice of himself, he now reigns over the entire universe as King of kings and Lord of lords. These are all plain and simple words; but who is able to comprehend their full and proper import ? Under such thoughts of the Infinite, the brain staggers, and the mind itself becomes bewildered as it tries in vain to comprehend the extent and magnitude of their immeasurable fullness. But here, as in other cases, “the Spirit helps our infirmities.” Knowing our incapacity to comprehend these matters aright, it has still further amplified and explained them in the fol¬lowing paragraph.

Commentary on Hebrews 1:1-3 by Don Boatman

Hebrews 1:1 --God

The book begins with an assumption of God’s existence. Like Genesis, it makes no attempt to prove the existence of God. The Psalmist said that fools do not believe in God. cf. Psalms 14:1; Psalms 53:1. The author of Hebrews must have felt the same way.

This wonderful God of man is not appreciated, so a brief study of Him is in order. This study is far from exhaustive—but is practical:

a. The Being of God:

1) He is Spirit—John 4:24.

2) He is Eternal—Romans 16:26; 2 Peter 3:8.

3) He is Living—Matthew 22:32; Matthew 16:16.

4) He is One—Romans 16:27; 1 Timothy 1:17; Judges 1:25.

5) He is Ultimate (alpha and omega)—Revelation 21:6.

b. The Character of God:

1) Omnipotent—all-powerful—almighty—Revelation 19:6; Romans 13:1.

2) Omniscient—all-wise—knoweth all things—Romans 16:27; Ephesians 3:10—manifold wisdom.

3) Holy—John 17:11; Revelation 4:8; Revelation 6:10.

4) Righteous—John 17:25; Matthew 6:33; Philippians 3:9.

5) Good—Romans 2:4; Luke 18:19.

6) Kind—Titus 3:4.

7) Merciful—Romans 12:1; 2 Corinthians 1:3; Luke 6:36.

8) Just—Galatians 3:8; Romans 3:26.

9) Loving—John 16:27; 2 Corinthians 13:11; 2 Thessalonians 2:16.

c. In relationship to the world:

1) This is of primary importance, for God has not been far removed from man, but has sought to win man to Himself.

2) Below are listed some phases of His relationship:

a) Omnipresent:

Acts 17:24-25—“dwelleth not in temples—”

Acts 17:28—“in Him we live—”

b) Creator:

Acts 17:24—“the God that made the world”

Mark 13:19.

c) Sovereign—Ruler, Lord, Monarch:

Acts 17:24—“He being Lord of earth—”

d) Savior:

Luke 1:47—“in God my Savior.”

1 Timothy 2:3—“in the sight of God our Savior—”

Judges 1:25—“God our Savior.”

e) Revealer:

Philippians 3:15—“God shall reveal this unto you—”

1 Corinthians 2:10—“God revealed them unto us—”

Romans 1:17—“therein is revealed—”

Hebrews 1:1 --having of olden time spoken.

This refers to God’s contact with man from the very beginning. God has always spoken to man:

a. In the patriarchal time God spoke face to face:

1) To Adam.

2) To Noah.

3) To Abraham, Isaac and Jacob.

b. He spoke to man through prophets in a great attempt to win man:

1) Moses the lawgiver was a mighty voice for God.

2) The major and minor prophets had a major message.

Some doubt that God spoke. Aside from the Word that says He did, it seems likely that He would.

a. If He could, but would not, He would not be a just and righteous God; therefore, He would not be worthy of worship.

b. If He would but could not, then He would be weaker than man, and therefore, unworthy of worship.

Hebrews 1:1 --spoken unto the fathers

Who is referred to?

a. Possibly the patriarchal fathers are included.

b. No doubt the Jewish race as a whole under the Mosaic law should be considered as included.

A problem with the patriarchal consideration is that he says “unto the fathers in the prophets.”

a. The prophets appeared during the Mosaic dispensation.

b. However, the word “prophet” is not limited to the idea of foretelling of events.

c. Prophecy means “to tell,” and on occasions the patriarchs may have served as prophets to their generation.

Hebrews 1:1 --in the prophets

The meaning of the word:

a. One who speaks for another—a “forth-teller.”

b. Foretelling of the coming of Christ was by no means their only task.

This suggests that God’s revelations to man have been in different dispensations:

a. Covenants of faith with the patriarchs were made in the Patriarchal or Starlight Dispensation.

b. Covenants with Moses were made in the Moonlight Dispensation.

1) During this period, the prophets gave further light to the people of the day.

2) The prophets also enlightened men about the Sunlight Dispensation to follow.

3) John the Baptist removed the final clouds.

God spoke more fully following these two dispensations with two others:

a. The revelation of Jesus is the Sunlight Dispensation.

b. The message of the apostles is the Holy Spirit Dispensation. The “divers portion”, then, may be called progressive revelation.

The portions put together make one book.

a. The portions have a unity when read as one book:

1) Its history is a unit.

a) A history of the past.

b) Teaching for a satisfactory present.

c) A prophecy of the future.

2) Man’s salvation is in it:

a) A scarlet thread runs throughout all the Word.

b) Blood atonement is the theme that ties the Word together from Genesis to Revelation.

3) A Person is there, although revealed in different portions:

a) Genesis 3:15 speaks of Him bruising the serpent’s head.

b) Isaiah 53 speaks of Him being bruised.

c) Revelation pictures Him destroying all wickedness and rewarding righteousness.

4) A kingdom is there:

a) A prophetic kingdom—Daniel 2:44.

b) A present kingdom—Matthew 16:18.

c) A world-wide victorious kingdom—Matthew 24:44; Revelation 11:15—“kingdom of the world is become the Kingdom of our Lord.”

b. Since Christ gave credence to the portions, the critic must destroy Christ before he can destroy the Old Testament. cf. Luke 24:44; Matthew 12:39-41; Matthew 16:4.

Hebrews 1:1 --in divers manners

This suggests that God has used various methods to make known His message:

a. He spoke with a voice:

Exodus 24:4—“all the words which Jehovah hath spoken will we do—”

Isaiah 38:4—“Then came the word of the Lord to Isaiah, saying—”

b. He wrote with His fingers:

Daniel 5:5—Belshazzar saw the handwriting on the wall.

Exodus 31:18—The law was written by the fingers of God.

c. He spoke in action, demonstrating his power:

1) Miracles were of several kinds:

a) Burning bush—Exodus 3:2.

b) Daniel in the lions’ den—Daniel 6:22.

c) Walls of Jericho fell—Joshua 6:20.

d) Thundering and lightning when the law was given—Exodus 20:18.

2) Temple veil rent in twain—Matthew 27:51. This spoke of the ending of the earthly Holy of Holies.

3) Victory in war for his people showed that righteousness must prevail.

a) Gideon’s victory—Hebrews 11:32 and Judges 7:22

b)Egyptians defeated in the Red Sea.

d. He spoke in dreams and visions:

1) Daniel 2:1—Nebuchadnezzar’s dream and interpretation by Daniel in Hebrews 2:17-18.

2) Joseph interprets dreams of fellow prisoners in Genesis 40.

3) Joseph’s dream in Genesis 37.

4) See Hosea 12:10.

Romans 1:4 is proof that “spoke” may refer to more than vocal words:

cf. Psalms 19:2—“day unto day uttereth speech.”

cf. Romans 1:20—“even His everlasting power and divinity.”

Hebrews 1:2 --hath at the end of these days

What days?

a. The days of the prophets just referred to.

b. The prophets’ days seemed closed for about 400 years after Malachi, but John broke the silence.

c. These days may refer to the end of the Jewish age, which was a prophetic age.

Hebrews 1:2 --spoken unto us in His Son

How did God speak through Him?

a. Not always vocally.

1) Christ’s compassion and love spoke.

2) Christ’s resurrection spoke. cf. Romans 1:4—“who was declared to be the Son of God with power—”

In Christ’s voice God spoke:

John 8:28—“but as the Father taught Me, I speak these things.”

John 12:49—“For I spake not from Myself but the Father that sent Me, He hath given Me a commandment what I should say and what I should speak.”

John 14:10—“the words I speak, I speak not of Myself—”

Study Questions

1. Does the book of Hebrews begin with the word “God”? Does the original Greek manuscript begin this way?

2. In what way is Hebrews like Genesis?

3. Name the three divisions in my outline about God.

4. Tell of the being of God.

5. Tell of the character of God.

6. What can be said about God’s relationship to the world?

7. What is meant by “olden times”?

8. In patriarchal times, how did He speak?

9. What would you think about God if He could but wouldn’t speak to man?

10. What would you say about God if He would but couldn’t speak to man?

11. Who is meant by the term “fathers”?

12. When did prophets first come into Bible history?

13. Did prophets speak to the patriarchs? If not, can “fathers” refer to them?

14. What is the responsibility of a prophet?

15. Name a prophet who spoke to Abraham.

16. Into what two groups are the prophets divided?

17. Explain the term, “divers portions”.

18. What is meant by “different dispensations”?

19. Explain the expression, “progressive revelation”.

20. Do these portions comprise a unit?

21. Do you see a theme running through all the revelation of God?

22. Does Christ give credence to the Old Testament?

23. What were the ways God spoke?

24. Tell of some actions of God that revealed something about Him.

25. What message was spoken by the temple veil being rent?

26. What was spoken concerning God in His helping the people in war?

27. Name some dreams in which God spoke.

28. Name some visions in which God spoke.

29. Are all of God’s messages vocal?

30. What is meant by “end of these days”?

31. What days are referred to?

32. How did God speak through Christ?

33. Did Christ claim to speak for God?

Hebrews 1:2—in [by] His Son

This Sonship is in a unique sense:

a. He is the only one of His kind.

b. He is not a son—but the Son.

His Sonship was established by many proofs:

a. He is the Son in the parable of the husbandman.

Luke 20:9-18; cf. Matthew 11:25.

b. Jesus claimed to be the Son.

John 14:2—“in My Father’s house.”

John 4:26—“I am He—”

c. Son—as seen in His miracles: John 20:30-31.

d. Son—as seen in His superior teaching.

John 7:46—“never man so spake.”

e. Son—as seen in His superior life;

Luke 23:4—Pilate: “I find no fault—”

Hebrews 4:14—“Having then a great high priest . . . the Son of God . . .”

John 8:46—“which of you convicteth Me of sin . . .”

f. Son—as seen in His resurrection:

Romans 1:4; Acts 17:30-31.

g. Son—as seen in the acclamation of God:

Matthew 3:17—at His baptism.

Matthew 17:1-8—at His transfiguration.

Hebrews 1:2 --Whom He appointed heir of all things

The word “heir” suggests something to inherit. What was it?

a. An excellent name. Hebrews 1:4. cf. Philippians 2:5-11.

b. Lordship. Acts 2:36. Matthew 28:18.

c. Power and judgment. John 5:22—“given judgment unto the Son.”

Hebrews 1:2 --through whom also He made the worlds

Christ was present in creation:

John 1:3—“all things were made through Him . . .”

Genesis 1:26—“Let us make man in Our image, after Our likeness . . .”

Hebrews 1:2 --the worlds

The Greek word here translated, “worlds”, is disputed by translators.

a. The footnote is “ages”.

b. The singular form has three meanings:

1) Endless duration.

2) Any age or period.

3) Anything that lives or exists.

We may assume that it refers to the processes in each age by which God is bringing to pass His great purposes.

Hebrews 1:3 --who being the effulgence of His glory

The word “effulgence” is also translated “brightness”.

a. This word appears only once in the New Testament.

b. “Effulgence” means a reflected splendor.

Jesus made it plain that those who saw Him could say that they had seen the Father.

John 14:8-9; John 14:11; John 17:21.

They saw the Father only as they saw His qualities in Christ.

a. John 1:18—“No man hath seen God at any time.”

b. All that God is, has been expressed in Jesus.

Hebrews 1:3 --and the very image of His substance

This makes Him deity, which should be theological enough for us !

“Image” means “impress”.

a. The word in the Greek is charaktei.

1) In the primary sense, it denotes the instrument used in engraving or carving.

2) The whole expression, “the very image of His substance”, is used to set forth the dignity of Christ, in order to build up our faith.

b. Calvin says, “He is called the ‘impress of His substance’, because the majesty of the Father is hidden until it shows itself impressed as it were on his image. They who overlook this connection and carry their philosophy higher, weary themselves to no purpose, for they do not understand the design of the Apostle; for it was not his object to show what likeness the Father bears to the Son!” (p. 35.)

c. cf. 2 Corinthians 4:4—“Christ who is the image of God.”

“Substance” is translated “person” in the King James version.

a. The word is hupos and means “what lies under”.

b. This is not the same word used in Hebrews 11:1—“faith is the substance of things hoped for.”

c. “Substance” or “essence” was the controversial topic of Arius and Athanasious.

1) The Council called by Constantine tried to settle the problem, but failed.

2) Trying to fully understand divine reality with human terms is too much for man.

d. God is Spirit. Man doesn’t think of Spirit as having substance, although He does have form.

Deuteronomy 4:15-16, Exodus 24:9-10; Exodus 33:20—“Thou canst not see My face for man shall not see My face—”

Hebrews 1:3 --upholdeth all things

The word here translated “upholdeth”, is phero in the original manuscripts, and has the idea “to bear”, or “to carry”, What is included in the word, “upholdeth”?

a. Man is upheld:

Acts 17:28—“In Him we live—”

Job 12:10—“In whose hand is the soul of every living thing—”

b. The world is supported by God:

Job 26:7—“He hangeth the earth upon nothing—”

Colossians 1:17—“In Him all things consist—”

c. The above verses, Colossians 1:17 excepted, speak of God’s action, while Hebrews 1:3 refers to Jesus’ action.

d. The harmony of the problem lies in the fact that Jesus is spoken of as “the Word”.

Hebrews 1:3 --by the word of His power

In Genesis are recorded the creative words, but here are the sustaining words.

a. Material substance has no resident power in it.

b. The “laws of nature”, so-called, are only a manifestation of the uniformity of God’s activity.

While Jesus was on earth, He demonstrated the power of His words:

a. He cast out spirits with a word. Mark 9:25.

b. He said, “Be thou made clean”, and a leper was made whole. Matthew 8:3.

c. The centurion asked Jesus, saying, “Only say the word and my servant shall be healed.” His faith was rewarded with a healing word from Jesus. Matthew 8:8; Matthew 8:13.

Hebrews 1:3 --when He had made purification of sins

The cross is the method of taking care of sins.

a. All Old Testament sacrifices were a type of the blood sacrifice of Jesus.

1) John used the type of animal sacrifices as a figure of speech, saying: “Behold the Lamb of God who taketh away the sin of the world.” John 1:29.

b. Jesus came into the world to endure the cross.

Luke 9:51—“He steadfastly set His face to go to Jerusalem—”

Hebrews 12:2—“endured the cross—”

c. It is the blood that purifies:

Revelation 1:5—“unto Him—that loosed us from our sins, by His blood.”

Hebrews 9:28—“So Christ was once offered to bear the sins of many.”

To have this cleansing, we must have our own crucifixion service:

Acts 22:16—“be baptized and wash away thy sins—”

Titus 3:5—“by the washing of regeneration.”

Romans 6:3—“baptized into His death.”

Hebrews 1:3 --sat down on the right hand

This truth is spoken by others:

a. Stephen saw Him there. Acts 7:56.

b. Peter preached that He was there. Acts 2:33.

c. John pictured Him at the throne of God. Revelation 5:6; Revelation 7:17.

The author of Hebrews makes much of this point:

a. In Hebrews 1:4, we see His person—King.

b. In Hebrews 8:12, we see His ministry—Priest.

c. Hebrews 10:12; Hebrews 12:2, He is seated at the right hand of the throne of God after one complete and final sacrifice.

d. In Hebrews 12:1-2 we see Him as the joyful leader of a great cloud of witnesses. On earth, truth is often on the scaffold, and wrong on the throne, but not so in Heaven.

Hebrews 1:3 --of the majesty

The Greek word for “great” is here translated, “majesty”.

a. Jesus at the throne signifies power and authority serving as the special chosen one of God.

b. He is to be loved for His redemption of mankind, but ought to be honored on account of His royal magnificence.

Special Outline of Hebrews 1:1-3

Threefold place of Jesus:

1. Prophet—“spoken unto us”—Hebrews 1:2.

2. Priest—“made purification”—Hebrews 1:3.

3. King—“at the right hand”—Hebrews 1:3.

Study Questions

34. Discuss the divine sonship of Christ.

35. What is meant by “only begotten”?

36. Name various ways Christ’s sonship is proven.

37. If Christ is appointed heir, what is He to inherit?

38. What scriptures enlarge upon the work of Christ in creation?

39. Define the word “worlds,” Does he mean our earth?

40. What may we surmise then if the word has this translation?

41. What is meant by “effulgence”?

42. Is it a common word in the New Testament?

43. Describe how the glory of God is seen in Christ.

44. What is meant by “image”?

45. What is meant by the word, “substance”?

46. How does the King James version translate it?

47. What problem arose in church history over the word, “substance”?

48. What is meant by “upholdeth all things”?

49. Does the scripture speak of God or Christ being the sustainer?

50. How harmonize?

51. Did Jesus ever demonstrate that His words have power?

52. Name the instances.

53. When did Jesus make purification for sins?

54. What scriptures of the New Testament connect Jesus with cleansing from sin?

55. Is there a cross for us?

56. When Jesus finished the work of the cross and His earthly ministry, where did He go?

57. What other passages of scripture support Christ’s right-hand glory?

58. What is meant by “the majesty on high”?

Commentary on Hebrews 1:1-3 by Burton Coffman

Hebrews 1:1 --CHRIST IS BETTER THAN ANGELS;

CHRIST IS PREFERRED ABOVE ANGELS; BOTH IN PERSON AND IN OFFICE

God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners. (Hebrews 1:1)

Like the Fourth Gospel and the Book of Genesis, this epistle begins with God. There are no apologetics, no hint of argument, no implied admission of possible error, no suggestion of any doubt, but only the dramatic presentation of the grand assumption that God is and that only a fool could deny it; and yet this opening statement goes far beyond the fact of God’s existence, starkly magnificent though that fact appears, and enlightens people with some of the most significant information that it is possible to have concerning God. Thus, he is a God who speaks; and, because only a person can speak, this reveals him as a personal God.

The personality of God is a concept underlying the whole fabric of the Christian faith; and it is exactly here, in a widespread failure of people to know that God is a person, that so much current religious thought has floundered. The depersonalization of the Almighty is the mortal error that underlies the extensive confusion and impotence which are the bane of so much modern religious thought. True religion demands a personal God at the center; and anything else is fatal. If God is not a person, then all religion is a delusion, and faith is bankrupt. William F. Buckley, in NATIONAL REVIEW magazine, noted that the concept of an impersonal God robs religion of its three "R’s," these being revelation, regeneration, and responsibility. If God is not personal, there can be no such thing as revelation; for, if there is no speaker, nothing has been spoken. Likewise, there could be no such thing as regeneration, because no one can be the son of some natural law, such as the law of osmosis or the law of gravitation. Responsibility also derives from the fact that God is a person; and, if God is not a person, then feeble, fallible man must be hailed as the highest thing in heaven and upon earth; and it is precisely that delusion which is the source of so much human sorrow. If God is not a person who will hold people accountable and bring them to judgment, then it is intellectually impossible to view man as responsible, ultimately, to anything except himself; and that, it should be noted, is exactly the proposition which in the form of a godless humanism, is bidding for allegiance of people’s minds today. Therefore, what a refreshment of the soul flows from the opening words of Hebrews with their bold revelation of a God who speaks, and even what is more, a God who speaks to man!

God also appears in this reference as the author of the Old Testament, having spoken of old to the prophets, and thus being revealed as the author of the Hebrew institutions which he initiated and promulgated by means of divine communication through the patriarchs and prophets, through whom God spoke at various times in several ways. Thus, in the first sentence of Hebrews, the author made it clear that, far from denying the inspiration and authority of the Old Testament, he intended his message to be a bold confirmation of both, his position being the same as that of Jesus who, when quoting the Old Testament, ascribed the words, not to men, but to God, saying, "For God said ..." (Matthew 15:4).

Hebrews 1:2 --Hath at the end of these days spoken unto us in his Son, whom he appointed heir of all things, through whom also he made the worlds.

The broad premise here is that the same personal God who gave the Old Testament and its derived institutions has likewise given the New Testament and its system. The same God who spoke of old through the prophets reserved a more noble means of communication for humanity in the setting up of the new covenant, seeing that he did so "in his Son." The contrast in the manner of God’s speaking to the Hebrew prophets and in that "at the end of these days" is vivid indeed. Their revelation came piecemeal, here a little and there a little, line upon line, precept upon precept (Isaiah 28:10-13); the revelation for the new covenant was brought in one vast body of truth. The old system was communicated through many persons, the new through the Son alone; and a proper understanding of that epic truth will dispel forever any notion that there could be any prophet, leader, or any other type of seer in the Christian dispensation, with a valid message from God. For God to communicate to mankind through any such persons would be a reversion to the old system. As declared in Jude 1:1:1:3, the faith was "once for all delivered"!

THE KING’S SEVEN-FOLD CREDENTIAL

The superiority of Christianity over Judaism is set forth in the opening lines of Hebrews and with an emphasis that makes the superiority overwhelming. The new revelation came, not through servants, as in the prophets, but through the Son and heir of all things. The superiority of the new institution is actually the subject matter of the whole epistle; and that superiority derives totally from the Son who in this chapter is presented as none other than God himself, humbled in the incarnation, of course, but only for a little while and for a definite purpose. The credentials of the Son are not few but many; and in Hebrews 1:2 and Hebrews 1:3, no less than seven credentials of his authority are enumerated.

1. "Whom he appointed heir of all things ..." It was in our Lord’s status as a man that he was appointed heir of all things, since in his character as God, he created all things. Bruce wrote,

These words no doubt echo the oracle of Psalms 2:8, addressed to one who is both the Lord’s Anointed and acclaimed by God as his Son:

Ask of me, and I will give thee the nations for thine inheritance, And the uttermost parts of the earth for thy possession.

Our author applies the preceding words of this oracle to Christ in Hebrews 1:5; but in his mind the inheritance of the Son of God is not limited to earth; it embraces the universe, and particularly the world to come.^[1]SIZE>

These credentials, if we may so name them, establish the authority of the King of kings, Christ; and the first of these makes him king by right of inheritance, which is the classical and historical means of establishing kingly authority. In our world, even today, the great fortunes still move along lines of inheritances; and the most stable thrones move on the same trajectory. As a man, Christ is the "firstborn" of all creation, entitling him as the heir of all things, more especially in view of the additional fact that, in the most exalted sense, he is the "only begotten."

2. "Through whom also he made the worlds ..." This second credential makes Christ King by right of creation. What one makes is his; and we are Christ’s, as are the worlds also, by fact of creation by Christ. This astonishing declaration is supported by other scriptures. "For in him were all things created, in the heavens and upon the earth, things visible, and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him and unto him" (Colossians 1:16). "All things were made through him; and without him was not anything made that hath been made" (John 1:3). It is evident that Hebrews presents Christ as a member of the Godhead, present and active in creation, and therefore hailed as maker of the worlds, or ages, but not to be distinguished from "all things." Thus, here is revealed a part of the mystery why God said, "Let us make man in our own image" (Genesis 1:26). Isaiah called him "Counselor" (Isaiah 9:6), thus making our Saviour a partner and participant in the immutable counsels of the Eternal before the world was made, a fact implicit in the words of Christ himself when he prayed, "Father glorify thou me with thine own self with the glory which I had with thee before the world was" (John 17:5). Cargill said:

An astronomer recently announced that the universe contains twelve quadrillions of suns, each with its own solar system. What is a quadrillion? In the United States and France, it is the figure 1, with fifteen ciphers; and in England, it is the figure 1, with twenty-four ciphers. Just think of the size of the universe! It staggers the imagination. It is foolish to say the universe centers in the sun. It centers in Christ. The entire universe holds together in him. He is pre-existent. He is Creator. He is thus fit to be the Lord and ruler of the world.^[2]

^[1] F. F. Bruce, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 4.

^[2] Robert L. Cargill, Understanding the Book of Hebrews (Nashville: Broadman Press, 1967), p. 5.

Hebrews 1:3 --Who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high.

Two credentials of the King are noted under Hebrews 1:2, and the other five are given here.

3. "The effulgence of his glory" refers to the personal excellence of Christ, making him entitled to the kingship of the world by the very qualities of his life and character, even in the incarnated state; so that, if some means of determining the being most qualified by personal traits to be hailed universal ruler could be applied to all who ever lived on earth, Christ would infinitely surpass all others. This radiated glory of the Lord is called "emitted splendor" by Macknight who said,

The meaning, I think, is that the divine perfections shone brightly in the Son, even after he was made flesh. Hence, John saith in his Gospel (John 1:14), "And the Word became flesh, and dwelt among us (and we beheld his glory, glory as of the only begotten of the Father), full of grace and truth."^[3]

4. "And the very image of his substance" is somewhat ambiguous in the common versions; and the scholars give its meaning variously as: "He is the counterpart or facsimile of the Father."^[4] "Very God of very God."^[5] "The exact representation of the very being of God."^[6] "The same essence with the Father,"^[7] etc. Certainly, then, this refers to the divine right of Christ to receive people’s worship, adoration, and obedience. Christ is entitled to be honored as King by divine right and is the only being ever so entitled to rulership; although he is by no means the only one ever to claim it!

5. "Upholding all things by the word of his power" makes Christ to be the sustaining force of the cosmos itself, again reminding one of Paul’s declaration in Colossians 1:16-17, "He is before all things, and in him all things consist." This credential undergirds Christ’s throne by right of maintenance and support. One who is the sole support and source of every power within his creatures and creations has every right to rule over them and to expect true love and submission to his will. Perhaps a word is in order regarding the manner of Christ’s upholding all things. It is "by the word of his power," hence spiritual by nature; and that spirituality is evident from the very makeup of material things themselves. Dr. John Cleveland Cothran, distinguished mathematician and chemist, has noted that:

Each atom of the 102 elements consists of exactly the same three kinds of particles: protons, electrons, and neutrons; all the protons and neutrons of a given kind of atom are located in a central nucleus; all of the electrons, equal in number to the protons, spin on their axes and revolve at relatively great distances from it - rather reminiscent of a miniature solar system, so that most of the volume of the atom is merely empty space, just as is that of the solar system.^[8]

The spinning of those fantastically small particles approaches the speed of light, 186,000 miles per second; and that has been going on since Creation, without any interruption whatsoever! Why? The only intelligent answer must lie in the fact that Someone has commanded it; and who could such a Someone be, but God? Again, from Dr. Cothran,

Our logical and inescapable conclusion is not only that creation occurred, but that it was brought about according to the plan and will of a Person endowed with supreme intelligence and knowledge (omniscience), and the power to bring it about and keep it running according to plan (omnipotence), always and everywhere throughout the universe (omnipresence).^[9]

Thus, there is a recognizable need for the "upholding" of all things by a word of power, a need supplied by our Lord, who, as that "word of power," is rightful king of all creation. The only logical reason that can be given as to why an electron travels at the speed of light for a thousand years (or a billion) is that Christ has commanded it; and the same is true of suns and galaxies.

6. "When he had made purification of sins" is the credential which makes Christ king by right of purchase. The United States of America governs Alaska, because it was purchased from the Russian government for $7,000,000.00 in gold. Far greater was the price Christ paid for his human creation, buying them back when they had fallen into sin and were thereby forfeit to Satan. Yes, "Ye were bought with a price"! (1 Corinthians 6:20). And what was it? "Take heed unto yourselves, and to all the flock, in which the Holy Spirit hath made you bishops, to feed the church of God which he purchased with his own blood" (Acts 20:28). It is perhaps impossible fully to understand why such a redemption was necessary, but every verse of the sacred scriptures is oriented to the sublime fact that man’s incredible conduct in the garden of Eden cut him off from fellowship with his Creator and left him to languish in the kingdom of darkness until he should be redeemed. The interdict could never be lifted until Jesus paid it all upon the cross; and the recognition and appreciation of the marvelous truth that Christ did indeed lift it comprise the most glorious achievement of mortal mind, nor is it to say that such a thing can ever be fully understood until earth and earthly things have passed away.

7. "And hath sat down on the right hand of the Majesty on high." This makes Christ king by right of having taken the kingdom. He is no mere candidate for regal honors, nor is he the "heir apparent"; but by fait accompli, he has already and altogether taken possession and will continue to reign until he has put all enemies under his feet (1 Corinthians 15:25). This is the credential by which many of the kings of the earth have sat upon their respective thrones. William the Conqueror took the throne of England solely by having the power to do it. He defeated Harold at the battle of Hastings, 1066; and without Harold’s consent, and contrary to the will of many in England, he took the scepter anyway. There is the counterpart of this in Christ’s credential here considered. He through death slew him that had the power of death, even the devil (Hebrews 2:14), led captivity captive, gave gifts unto men, and sat down on God’s throne, called here the "right hand of the Majesty on high."

The representation that Christ has "sat down" is a testimony to the completed nature of his work. In the Jewish economy, the high priest did not sit down when he went into the Holy of Holies, there being no provision of a chair, testifying to the preparatory and temporal nature of the atonement that he made; but not so with Christ who having accomplished all things is seated at God’s right hand. Of course, this is not the designation of any place, specifically, the throne of God being a metaphor for the control center of the universe, which in the very nature of things, it is impossible for finite and mortal intelligence to apprehend fully, except by metaphorical comparison to things that are familiar. The metaphor is based upon the custom of ancient kings to elevate their favorite minister to a seat on the king’s right hand. Several other expressions similar to this are in Hebrews (Hebrews 8:1; Hebrews 10:12; Hebrews 12:2).

Thus, Christ is king by every conceivable right which was ever recognized as proper and legal undergirding of kingly authority, and by all of them at once. Thus, by inheritance, by creation, by personal excellence, by divine right, by right of maintenance, by right of purchase, and by fait accompli, Jesus Christ our Lord is the lawful sovereign of all things. Throughout the farthest reaches of the universe, the natural creations, all of them, suns, satellites, and galaxies, do his will; and what an incredibly strange thing it is that, in all the universe, man alone hesitates and refuses to give full obedience, frequently choosing to cast his lot with Satan and the fallen angels, already doomed and sentenced.

^[3] James Macknight, Apostolic Epistles (Nashville: Gospel Advocate Company, 1960), p. 509.

^[4] J. R. Dummelow, Commentary on the Whole Bible (New York: The Macmillan Company, 1937), p. 1016.

^[5] Thomas Hewitt, The Epistle to the Hebrews (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1960), p. 52.

^[6] Clarence S. Roddy, The Epistle to the Hebrews (Grand Rapids, Michigan: Baker Book House, 1962), p. 18.

^[7] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1829), Vol. 6, p. 686.

^[8] John Cleveland Cothran, Evidence of God in an Expanding Universe (New York: G. P. Putnam’s Sons, 1958), pp. 40,42.

^[9] Ibid.

Verses 4-14

Heb 1:4-14

THE SON OF GOD COMPARED WITH ANGELS

Hebrews 1:4-14

The object of the Apostle in this paragraph is twofold: (1) to develop and illustrate still further the infinite perfections of Jesus as the Son of God; and (2) to show as a consequence of his many excellencies, the paramount obligations that we are all under to ob¬serve and respect the revelation which God has so graciously made to us through him. This will appear more obvious as we proceed with the consideration of the several points that are brought out in the following comparisons.

Hebrews 1:4 --Being made so much better than the angels,—This clause is very nearly related to the last part of the preceding verse; and it is added for the purpose of defining and illustrating more fully the infinite power, majesty, and dominion of our Redeemer. The reference here is still of course chiefly, though not exclusively, to the Divine nature of Christ. It is not of the man Jesus alone, nor of the Logos alone, but of the Logos incarnate, that our author speaks in this, and in the following verses of this chapter. And be it ob¬served that here, as well as in the clause immediately preceding, the exaltation of Christ is spoken of as a result and consequence of his humiliation and his obedience unto death. The idea of the Apostle is, not that he was made better than the angels by his in-carnation, but that having by himself made purification for our sins, and having been raised from the dead, the first-fruits of them that slept, he then became (genoemnos) in rank, dignity, and au¬thority, superior (kreitton) to them: he was then exalted to a sphere of glory, dignity, and authority, which is as far above that of the highest angels, as the name which he inherited is superior to theirs.

Hebrews 1:4 --as he hath by inheritance obtained a more excellent name than they.—Whenever God gives a name to anyone, he gives it in harmony with the rank and character of the person so designated. Previous to his incarnation, Jesus was called the Logos (John 1:1), because he was himself both the medium and the substance of all the revelations which God had ever made to fallen man. But after his resurrection, when by virtue of his sufferings and death he was made the Heir of all things, it became necessary that he should receive a name corresponding with his new rank and official dignity, as the First-born from the dead (Colossians 1:18), the Begin¬ning of the creation of God (Revelation 3:14)—then it was that by right of inheritance he was called the Son of God. This name, as the Apostle proceeds to show, indicates that Christ, in his new re¬lations, is far superior to the angels.

Hebrews 1:5 --For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee?—That God the Father said this to Christ, when he raised him from the dead, and set him at his own right hand in the heavenly realms (Ephesians 1:20), is evident from the second Psalm, and also from Paul’s address at Antioch in Pisidia (Acts 13:33-34). But never was this name given in its full and proper meaning (John 5:18) to any of the angels. True, indeed, they are all called sons of God (Job 33:7) ; and so also are pious men and women called “the sons and daugh¬ters of the Lord God Almighty” (2 Corinthians 6:18). But no mere creature, however pure and exalted, was ever so singled out and distinguished from all others, by the Father of spirits. This is the peculiar honor of Him who is, not only one with the Father (John 10:30), and who is himself God equal with the Father (John 5:18), but who is also the First-begotten from the dead, the Prince of the kings of the Earth” (Revelation 1:5). On him this title was repeatedly bestowed by the Father, with reference to both his incarnation and his resurrection. See Psalms 2:7; Matthew 3:17 Matthew 17:5; Acts 13:33, etc. But in this case, the Spirit refers particularly to his resurrection from the dead, when the Father not only gave him a name indicative of his Divinity and oneness with him¬self, but also at the same time exalted him “far above all principal¬ity, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come; and put all things under his feet, and give him to be the Head over all things to the Church, which is his body, the fullness of Him that filleth all in all” (Ephesians 1:21-23) ; angels, and authorities, and powers being made subject unto him” (1 Peter 3:22).

Hebrews 1:5 --And again, I will be to him a Father, and he shall be to me a Son?—This is a quotation from 2 Samuel 7:14, introduced here for the purpose of illustrating the very near, dear, and intimate re¬lations which exist between the Father and the Son; with the view of showing still further the very great superiority of the Son over the angels. But there is an apparent difficulty in applying this passage to Christ; for it is quite obvious from the context, that pri¬marily it had reference to Solomon. David, it seems, had pur¬posed in his heart to build a house for the Lord God of Israel. But while he was meditating on the matter, God sent Nathan the Prophet to him, saying, “When thy days are fulfilled, and thou shalt sleep with thy Fathers, I will set up thy seed after thee, who shall proceed out of thy bowels, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will his Father, and he shall be my Son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men; but my mercy shall not depart from him, as I took it from Saul, whom I put away before thee.” There can be no doubt, then, that this whole passage refers to Solomon; and so Solomon himself understood it, as we learn from 1 Kings 8:17-21. How, then, can it with propriety be ap¬plied to Christ ?

It is usual with many commentators to explain such passages on the principle of accommodation. But this will not do. No exposition of this passage of Scripture is at all admissible which does not make its meaning extend through and beyond Solomon to him who is, par excellence, the Seed of David according to the flesh; and who, as such, is to sit on David’s throne, “to order it, and to establish it, with justice and with judgment, from henceforth even forever.” (Isaiah 9:7.) And hence the only way of explaining it properly is on the principle of double reference.

As a knowledge of this principle is essential to a proper understanding of much that is contained in this Epistle, the learned reader will excuse the following attempt to make it plain and intelligible to even mere beginners in the study of sacred literature. It is one of the very few principles of interpretation, which are peculiar to the Holy Scriptures. Generally, the Bible is to be interpreted like other books. But in the use of this principle, it is unlike any and every other document. The nearest approach to it may be found in the instructions which a skillful educator gives to his pupils by means of pictures and diagrams. For the purpose of illustrating the unknown or the abstract, he draws a visible outline or representation of it, by means of which he is enabled to impart to his pupils a more accurate knowledge of the object to be illustrated than he could possibly communicate to them by any mere combination of words and sentences. In his verbal remarks and explanations, he may sometimes refer exclusively to the pictorial illustration; and sometimes he may refer only to the object or thing that is to be illustrated; but not unfrequently he will pur¬posely so arrange his remarks as to make them applicable to both the sign and the thing signified. He presents the picture to the eye of sense, as a sort of medium through which the eye of the under¬standing may perceive more clearly and distinctly the various qual¬ities and properties of what he wished to describe and illustrate.

Very much in this way has God explained to mankind the more abstract and recondite realities of the economy of redemption. To do this successfully in the early ages of the world, in any way and by any means, was a very difficult problem; a problem which God alone was then capable of solving. But all things are possible with him. He resolved to give to mankind a revelation of his purpose of mercy concerning them; and he resolved to do it in such a way as would not only be best adapted to the purposes of instruction; but also, it would seem, in such a way that it could never be successfully imitated or counterfeited by any impostor.

For this purpose, he called Abraham out of Ur of Chaldea, and made him the Father of two families; the one according to the flesh, and the other according to the Spirit. The former was related to the latter, as the type is related to the antitype; or as the picture is related to the reality which it is designed to represent. And hence it is that many things said of the former in the Old Testament, have reference also to the latter. Sometimes, indeed, there are promises of an exclusive nature, made in reference to each of these. But not unfrequently what is said of the type, has reference also in a still higher sense, to the antitype. Of this we have many impressive examples in nearly all the books of the Old Testament. In the seventy-second Psalm, for example, David has given us a most graphic and interesting description of the peaceful and prosperous reign of Solomon; but throughout this beautiful ode there is also constant reference to a greater than Solomon.

And just so it is in the quotation made from 2 Samuel 7:12-16. The primary reference here is to Solomon; and in part of the narrative it is to Solomon only; for certainly God would never, even hypothetically, impute iniquity to Christ. But in the expression, “I will be to him a Father, and he shall be to me a Son,” God speaks both of Solomon as a type and of Christ in a far higher sense as the antitype. The relation of Solomon’s sonship was, in fact, to that of Christ, just as the shadow is to the substance (Colossians 2:17) ; so that the meaning of the passage, properly understood, is in perfect harmony with the sentiment of the preceding clause. They both serve to present to us our blessed Savior in a relation that is peculiar to himself.

Hebrews 1:6 --And again, when he bringeth, etc.—To what does the ad¬verb again (palin) here refer? Is it used here, as in the last part of the fifth verse, merely to indicate that this is another citation from the Old Testament? Or does it refer to a second introduc¬tion of the First-born into the world? On this point the critics are about equally divided. It is, however, generally conceded that the latter view is most in harmony with the Greek idiom and construc¬tion: and on this ground it is advocated by De Wette, Liinemann, Tholuck, Delitzsch, Alford, and most of the ancient interpreters.

But it is urged as an objection to this interpretation, that our author has not spoken elsewhere, in the preceding verses, of the first introduction of the First-born into the world; and that it is therefore not probable that he would here refer to the second, as such. And hence the former view (that the adverb again serves merely to introduce another quotation) is, on the whole, preferred by Luther, Calvin, Beza, Bleek, Ebrard, Stuart, and others, who think that there is really nothing in the Greek construction which seriously militates against this interpretation. According to their notion, the passage may be freely rendered as follows: “But when, on another occasion, God speaks of bringing the First-begotten into the world, he saith, And let all the angels of God worship him.” And according to the second mode of constructing the ad¬verb, the meaning runs thus: “But when God speaks of bringing the First-born a second time into the world, he saith, And let all the angels of God worship him.” To my mind there is nothing in the latter rendering which is in any way inconsistent with either the Apostle’s reasoning in the case, or with the general tenor of the Psalm from which he quotes. And I therefore see no reason for departing from what is generally conceded to be the most simple and natural construction of the Greek text.

The First-born refers of course to Christ. The same word (prototokos) occurs in Colossians 1:18 and Revelation 1:5; in both of which passages, it means “the First-born from the dead”; having refer¬ence to the fact that Jesus was the first who rose from the dead to die no more. Others, as Lazarus (John 11), had risen before him; but not as he rose, above death and superior to it. They were still under the dominion of death, and soon returned again to the dust to see corruption. But Jesus rose a conqueror over death, and also over him who has the power of death. (2: 14.) And to this same thought there may be some allusion in our text, and also in such parallel passages as Psalms 89:27; Romans 8:29; and Colossians 1:15. But in these cases, the primary reference is to the laws and customs of primogeniture; according to which the first-born was entitled to preeminence in all things. “For it pleased the Father that in him should all fullness dwell”; and “that in all things he should have the preeminence.” (Colossians 1:18-19.)

Hebrews 1:6 --into the world,—The term world (oichoumenee) means properly the inhabited earth; the habitable globe. But to what bring¬ing in of the First-born does the Apostle here refer ? Some say to his incarnation (Chrysostom and Calvin) ; some to his entering on his public ministry, after his baptism, when the Holy Spirit de¬scended on him like a dove, and the Father himself proclaimed from Heaven in the audience of the people, “This is my beloved Son, in whom I am well pleased”; some say that the reference is to his resurrection from the dead (Brentius and A. Clark); some, to his coming in power to set up his Kingdom on Earth, on the Pen-tecost which next followed after his resurrection (Grotius and Wetstein); and some again, to his second personal coming, when he will raise the dead, purify the Earth by fire, judge the world, and deliver up the Kingdom to the Father (De Wette, Lunemann, Tholuck, Hofmann, Delitzsch, Alford, etc.).

These several hypotheses, save perhaps the second, have all been maintained by men of learning and ability, and I therefore think it proper to introduce them to the reader. But to my mind, it is evident that it is to Christ’s coming in power to set up his Kingdom and begin his reign on Earth, on the fiftieth day after his resurrection ; and that it is to this alone, that the Holy Spirit here refers. To this view, I am led chiefly by the following considerations:

(1.) It is most in harmony with the construction and scope of both the text and the context. The adverb again (palin), as we have seen, indicates most naturally a return of the First-born into the world. And the scope of the Apostle’s argument clearly indicates, that this second manifestation of the Lord Jesus would be with great power and authority. When he came into the world the first time (Hebrews 10:5), he came in humility and weakness (Luke 2) ; for then it was necessary that he should by his own death make purification for sins (Hebrews 1:3). But having done this once for all, it was then fit that he should enter on his mediatorial reign over Heaven and Earth; which he did on the Pentecost which next fol¬lowed after his resurrection. To this reign our author has con¬stant reference in this part of his argument. His object here is, not to show what Christ was previous to his coronation; nor is it to show what he will be after that he shall have delivered up the Kingdom to the Father (1 Corinthians 15:24); but it is to show what he is now, and what are now our obligations to love, serve, and obey him in all things. And hence we are required by the force of the Apostle’s argument to understand this second coming of Christ as having reference to the beginning of his mediatorial reign.

(2.) This view is most in harmony with the scope of the ninety-seventh Psalm, from which this citation, in proof of Christ’s su¬periority over the angels, is made. The Psalmist begins by calling on the whole Earth, even on the isles of the Gentiles, to be glad and rejoice on account of the universal reign of Jehovah (verse 1). In the second paragraph (verses 2-5), he describes the majesty of Jehovah as the Lord of the whole Earth; speaks of the justice and righteousness of his administration, and of the awful manifesta¬tions of his power and judgments, before which the Earth melts and his enemies are consumed. In the third (verses 6, 7), he speaks of the manifestations of God’s glory, as it were, from the very heavens; predicts the embarrassment and confusion of all idolaters; and then calls on all in authority, all Eloheem, whether men or angels, to fall down and worship him. In the fourth (verses 8, 9), he speaks of the joy of all the saints, on witnessing the judgments and the glorious exaltation of their sovereign Lord. And finally (verses 10-12), he admonishes the pious to abstain from all evil; and encourages them to trust in the Lord and give thanks to him, on account of his gracious care over them, and the great abundance of the provisions which he has made for them. The whole Psalm, therefore, clearly indicates that it has reference to the long expected reign of the Messiah. And this is the view that was taken of it by many of the ancient Rabbis, as well as by most Christian expositors. Raschi and Kimchi say that all the Psalms, from 93 to 101, refer to the reign of the Messiah.

It is no objection to this interpretation, that the universal reign of Jehovah is the proper subject of this beautiful and triumphal ode; and that the name of the Messiah does not, in fact, occur in it. This is equally true of many other passages in the Old Testament, which, in the New, are applied directly to Christ. Take, for exam¬ple, the following from Isaiah 40:3-5 : “The voice of him that crieth in the wilderness, Prepare ye the way of the Lord; make straight in the desert a highway for our God. Every valley shall be ex¬alted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the rough places plain; and the glory of the Lord shall be revealed, and all flesh shall see it to¬gether ; for the mother of the Lord hath spoken it.” Here, too, as well as in the ninety-seventh Psalm, it is Jehovah Eloheem that is spoken of by the Prophet. And yet, in Matthew 3:3, this passage is applied to Christ; who, in Jeremiah 23:6, is called Jehovah our righ¬teousness.

But it is alleged by some, that our author cannot have reference here to the ninety-seventh Psalm; because, say they, the proper rendering of the last clause of the sixth verse is, “Worship him all ye gods, and not all ye angels (angeloi).” This is plausible; but it is by no means a valid objection against the view taken. For in the Septuagint the word Eloheem is rendered angels in this very passage; and better still the same word Eloheem in Psalms 8:5, is by the author of our Epistle rendered angels in 2:7. “Thou hast made him a little lower,” he says, “than the angels.” Here the word rendered angels is in the Hebrew Eloheem, the same as that which occurs in Psalms 97:7. So also Philo says, “The angels are the servants of God; and they are esteemed actual gods by those who are in toil and slavery.” (Philo on Fugitives, Section 38.) It is wholly unnecessary, therefore, to refer to Deuteronomy 32:43, for the quotation given in our text. True, indeed, the identical words, “Let all the angels of God worship him,” are there found in the Septuagint; but they are wholly wanting in the original Hebrew; and are of course without canonical authority.

(3.) The view taken of the passage is also most in harmony with other portions of Scripture which relate to the coming and reign of the Messiah. Our Savior himself speaks of the inauguration of his reign on Earth, as his second coming into the world. “Verily, verily,” says he, “I say unto you, there are some standing here who shall not taste of death, till they see the Son of man coming in his kingdom.” (Matthew 16:28.) In this passage Christ has reference, most likely, to both his transfiguration, which occurred eight days afterward (Matthew 17:1-13), and to his coming in power to set up his Kingdom and begin his reign on earth, as he did on the day of Pentecost which next followed after his resurrection (Acts 2:1¬38). But if so, the former was but the shadow, while the latter was the reality of what is here promised. And hence when Peter had, on the latter occasion, submitted to his astonished auditors the evidence of Christ’s resurrection, he closed his address with the as¬surance that God had made Jesus, the lately crucified One, both Lord and Christ; that is, the anointed Sovereign of the universe. And, accordingly, from that day forward his right to universal dominion is everywhere conceded. See, for example, Acts 10:36; 1 Corinthians 15:27; Ephesians 1:22; and Philippians 2:9-11. The binding obligation of the decree of Jehovah with regard to the homage that is due to his Son, as our anointed and mediatorial Sovereign, commenced, therefore, with his coronation; and will continue, until having put down all adverse power and authority, he shall deliver up the Kingdom to the Father. Till then, every knee in Heaven and Earth must bow to him, and every tongue must confess that he “is Lord to the glory of God the Father” (Philippians 2:11).

Hebrews 1:6 --let all the angels of God worship him.—This is, at least to us, the main point of the argument. All that precedes this in the sixth verse is only circumstantial; and does not in any way, however construed, materially affect the sense of this clause. Even if we should have mistaken the proper grammatical use of the word “again”; the chapter and verse of the Old Testament from which the citation is made; and also the time of Christ’s introduction into the world as here spoken of; still the fact remains indisputable, that by the decree of Jehovah all the angels of glory are required to bow down and worship him who is the First-begotten from the dead, the First-born of the whole creation. This is enough for us. Resting as it does on apostolic authority, this one declaration is, of itself, sufficient to prove, beyond all doubt, not only that Jesus is infinitely exalted above all angels, but also that it is now right and proper that all created intelligences should adore and worship the Son, even as they also adore and worship the Father.

Hebrews 1:7 --And of the angels he saith,—That is, while he speaks thus and so of the angels, he speaks in immeasurably higher terms of the Son. This will appear clear in the sequel. But what does he say of the angels ?

Hebrews 1:7 --Who maketh his angels spirits, and his ministers a flame of fire.—This is another instance of Hebrew parallelism taken from Psalms 104:4. The words angels and ministers refer to the same class of persons, and their predicates “spirits” and “a flame of fire” are both used for a like purpose. But what do those clauses sev¬erally mean? Some commentators have proposed to change the order of the words, so as to make the clauses read thus: “Who maketh spirits [or winds] his angels; and a flame of fire his ministers.” But this is scarcely allowable even in the Hebrew. To say that a flame of fire is the ministers of God, is not in harmony with the laws of propriety in any language. But in our Greek text the absurdity of this rendering is still more obvious. For (1) the proper subject of the parallelism is angels. The object of the Apostle is to contrast these high celestial intelligences, and not spirits, or winds, or a flame of fire, with Christ. (2) The use of the Greek article before angels (tons angelous) and ministers (tous leitourgous), and not before spirits (pneumata) and a flame of fire (puror phloga), clearly indicates that the former words are to be taken as the subjects, and the latter as the predicates of the phrases in which they severally stand. And hence we are com¬pelled to accept the arrangements of these words as given in our English Version.

But what is the meaning of the word pnumata (pneumata) in the first clause? Does it mean spirits, as in our Common Version, or does it mean winds, as some have alleged ? This must be deter¬mined by the scope of the passage, which evidently is, not to degrade, but to exalt the angels as far as possible, with the view of exalting the Son still higher by the comparison. To say, then, that God makes his angels as strong and as irresistible as winds and tempests, would harmonize very well with the Apostle’s design; and also with the scope and construction of the next clause in which God’s ministers are compared, not merely with fire, but with a flame of fire. But in this case, though the word ruach might have been used in the Hebrew, it is most likely that it would have been rendered by the Greek anemos, as in Exodus 10:13 Exodus 10:19 Exodus 14:21, etc., and not by pnuma, the current meaning of which in both classic and sacred literature, is breath or spirit. Seldom, if ever, does it denote a violent wind or tempest, unless when used figuratively, as in Exodus 15:8 Exodus 15:10, for the breath of Jehovah.

Much more, then, in harmony with the context and general usage is the word spirit as given in our English Version. Throughout the entire Bible, the word spirit often stands in antithesis with the word flesh; the latter being used symbolically for whatever is weak, frail, depraved, and corruptible; and the former, in like manner; for what is strong, pure, and incorruptible. “That which is born of the flesh,” says Christ, “is flesh; and that which is born of the Spirit is spirit.” (John 3:6.) And again he says, “God is spirit; and they that worship him must worship him in spirit and in truth.” (John 4:24.) And again, “It is the Spirit that quickeneth; the flesh profiteth nothing.” (John 6:63.) In no other way, therefore, could our author more effectually exalt the angels in the estimation of his Hebrew brethren than by calling them spirits; that is, beings “who excel in strength,” and who are wholly removed from all the weaknesses, impurities, and imperfections of the flesh.

This, too, corresponds well with the history of these pure celestial intelligences, so far as it is given in the Holy Scriptures. They have always served as God’s ministers (leitourgoi), before whom the enemies of Jehovah have often melted away as wax or stubble before a flame of fire. This is abundantly proved and illustrated by the overthrow of Sodom and Gomorrah (Genesis 19:1¬26) ; the destruction of the first-born of the Egyptians (Exodus 12:29-30) ; the punishment of the Israelites under David (2 Samuel 24:15-17); the discomfiture of the hosts of Benhadad, King of Syria (2 Kings 6:8-23) ; and the overthrow of the army of Sennacherib (2 Kings 19:35).

Hebrews 1:8 --But unto the Son he saith, etc.—The quotation which follows in this verse and the next, is taken from the forty-fifth Psalm; on the meaning of which commentators are still much divided. Many suppose that this Psalm was designed primarily to celebrate the marriage of Solomon with the daughter of Pharaoh or some other foreign princess; and secondarily to foreshadow and illustrate, by means of this conjugal alliance, the union that exists between Christ and his Church. But it is difficult to see how this Psalm could with any propriety be applied to Solomon. He was not “blessed forever” as was the hero of this ode (verse 2) ; nor was he in any sense distinguished for his victories (verses 3-5); nei¬ther was his administration throughout one of justice and equity (verses 6, 7) ; nor did he ever make his sons princes in the Earth (verse 16). It is extremely doubtful also whether what is said of the queen and her companions (verses 9-15) can with truth and propriety be applied to any of the wives and concubines of Solomon. And hence it is most likely that the forty-fifth Psalm is a simple allegory designed to celebrate, primarily and exclusively, the perfections, conquests, and righteous administration of Christ; to illustrate the intimate and sanctified union which exists between himself and his Church; and to set forth, in the most pleasing and impressive manner, the happy and eternal consequences of this very holy and endearing relationship. That the marriage of Solomon, or some other king of Israel, may have suggested the form and much of the imagery of the Psalm, is quite probable. But it is most likely that the protasis of this allegory, like that of the parable of the ten virgins, was constructed from the conceptions of the writer. It is an ideal representation of certain realities in the grand drama of redemption which could not be so well illustrated by any one chapter of real history. The Psalmist begins with a brief statement of the effect which, under the influence of the Holy Spirit, his great theme was having on his own mind and heart. My heart, he says, is overflowing. I am saying a good word. My works are for the King. My tongue is the pen of a ready writer. Next, he describes the personal loveliness, grace, and blessedness of the royal Bridegroom. Beautiful, beautiful, art thou, above the sons of men. Grace is poured upon thy lips. Therefore, God hath blessed thee forever. In the third, fourth, and fifth verses, he speaks of the King as a great military hero. Gird thy sword on thy thigh, O mighty One; [put on] thy honor and thy majesty; and in thy majesty go forward, ride on, for the sake of truth, humility, and righteousness; and thy right hand shall teach thee terrible things. Thy arrows are sharp in the heart of the King’s enemies; nations shall fall under thee. Next in order is the given quotation from which our author infers the great superiority of Christ over the angels: “Thy throne, God, is forever and ever; a scepter of righteousness is the scepter of thy kingdom.”

Hebrews 1:9 --Thou hast loved righteousness, etc.—The inspired Psalmist, whoever he was, spoke of course the words of God; and hence our author justly ascribes these stanzas to God himself as their author. Viewed in this light they clearly indicate the superior rank and exaltation of Christ, in the following particulars: (1) He is here called God by the Father himself; and that, too, not as angels and magistrates are sometimes called gods, in a metaphorical sense, but in the literal and proper sense of this word as it is applied to the uncreated, eternal, and omnipresent Deity. The context fairly admits of no other meaning in this case. And this interpretation is fully sustained by many parallel passages. See remarks on verses third, fifth, and sixth. (2) His reign is eternal. The word throne indicates power, rule, and dominion. And hence to say that the throne of the Messiah “is forever and ever” is but to say that “his dominion is an everlasting dominion.” (Daniel 7:4.) True, in one sense, his reign will terminate “when he shall have put down all rule, and all authority, and power.” Then, we are told, “he will deliver up the Kingdom to the Father, that God may be all in all.” (1 Corinthians 15:24.) But this is spoken of his mediatorial reign over the universe for the redemption and recovery of mankind. In an¬other sense, however, “he will reign over the house of Jacob for¬ever; and of his Kingdom there shall be no end.” (Luke 1:33.)

And hence, Peter speaks of “the everlasting Kingdom of our Lord and Savior Jesus Christ.” (2 Peter 1:11.) (3) His administration is throughout one of absolute justice and rectitude. The word rendered scepter (rabdos) originally meant a rod or staff. But in the hands of the ancient patriarchs and shepherds, this scepter soon became a badge of their authority; and in the hands of kings it afterward became an emblem of royal authority. (Esther 4:11.) And hence the word is used in our text to denote Christ’s power and authority over all. And as his entire administration is carried on in justice and in judgment, his scepter is called “a scepter of rectitude.” (4) In consequence of his exalted rank, immaculate holiness, and the righteous character of his administration, God has himself anointed him with the oil of joy and gladness above his associates. “The oil of joy” is a figurative expression derived from the Oriental custom of anointing the head at important festivals (Psalms 23:5). Here, the reference is to the joyful effects of Christ’s coronation. But who are his fellows? Some say the an¬gels (Bleek, Liinemann, Pierce); others think that the reference is to his disciples, all of whom are in fellowship with him (Braun, Cranmer) ; but as Christ is here described as a king, it is most likely that the Psalmist refers to kings as the associates of Christ (Ebrard, Alford, etc.). These were anointed with oil (1 Samuel 9:16 1 Samuel 16:3; 1 Kings 1:34) ; but Christ was anointed with the Holy Spirit and with power (Isaiah 61:1-3; Acts 10:38). They were anointed simply as kings; but Christ was anointed as a Prophet and as a Priest, as well as a King.

From these facts and illustrations, it is now easy to see the bearing of the whole passage on the Apostle’s argument. The angels, he admits, are beings of very high rank and of very great power and influence. But they are not gods, save in a metaphorical sense. Neither are they kings, like our Immanuel, reigning over the universe. On the contrary, as our author now proceeds to show, they are all but ministering spirits, sent forth under Christ to do his will in ministering to the heirs of salvation.

Hebrews 1:10 --And, Thou, Lord, in the beginning—The word “and” is used here by the author to connect the three following with the two preceding verses; so that the tenth, eleventh, and twelfth verses, as well as the eighth and ninth, are to be taken and construed as the testimony of God the Father, speaking by the mouth of one of his holy Prophets concerning his Son Jesus Christ. But here again there is an apparent difficulty in applying these words to the Son of God. The citation is made from Psalms 102:25-27; and seems to refer primarily, not to the Son of God, as such, but to God himself absolutely considered. Some, I know, are of a different opinion. They think that there are in this Psalm sundry indications that it is a complaint of the Church, in her afflictions, addressed directly to her ever living and exalted Head, in the person of our adorable Redeemer. And this may be so. Certainly some of the expressions contained in this Psalm (see particularly verses 18-22) appear to be spoken of the reign of the Messiah over all the Earth. But the first impression of all who read this Psalm without prejudice, is, that it was primarily addressed to Eloheem Jehovah, the Lord God absolute. On what principle, then, is it here applied to Christ? Some say again, “On the principle of accommodation.” But this is mani¬festly wrong. The argument of the Apostle clearly requires more than this. His object here is, not to teach us what might be said of the Lord Jesus, but rather what the Father himself has actually said of him in the writings of the holy Prophets. On no other hy¬pothesis would our author be justified in quoting and applying this passage as he does.

How, then, is this matter to be explained? Will it do to say with some that “whatever is predicated of God the Father may also in like manner be predicated of the Son and of the Holy Spirit?” Certainly not; save within certain well defined limits. The Father has his own proper personality, and performs his own proper work in creation, providence, and redemption. And this is also true of the Son and of the Holy Spirit. The Father sent the Son to be the Savior of the world. (1 John 4:14.) The Son, by the grace of God, tasted death for every man; and so made it possible for God to be just in justifying everyone who believes in Jesus. (John 3:16; Romans 3:25-26.) He also sent the Holy Spirit to convince the world of sin, of righteousness, and of judgment (John 16:8-11) ; and to be in all his saints as a well of water springing up into ever¬lasting life (John 4:14 John 7:38-39). In some respects, therefore, the Father, Son, and Holy Spirit are essentially distinct from each other, and perform different functions in the economy of grace. But in other respects they are identical, one and essentially the same. “I and my Father,” says Christ, “are one.” (John 10:30 John 14:9-11.) And hence it is that in the Old Testament especially, they are all commonly included in the one name Eloheem Jehovah (Deuteronomy 6:4); and that the same works are often ascribed equally to each of the three. In Genesis 1:1, for example, it is said that God (Eloheem) created the heavens and the Earth; that is, the whole material universe. But in Revelation 4:8-11, the creation of all things is ascribed to the Father; in John 1:1-3, it is ascribed to the Son; and from sundry other passages, such as Genesis 1:2; Job 26:13; Psalms 104:30; Matthew 12:28; Luke 1:35; John 6:63; and Romans 8:11, it seems clear that the Holy Spirit has an agency in the working of all miracles.

On the principle of identity in the Godhead, then, it seems to me, our author here applies to the Son language which, in its first intention, had reference to the entire Eloheem—the Father, the Son, and the Holy Spirit. As on another occasion Eloheem said, Let us make man in our image, after our likeness; so also it was in the beginning. It was not the Father alone, nor the Son alone, nor the Spirit alone; but it was the three in one, and the one in three, that created and garnished the heavens and the Earth. And hence it is perfectly legitimate to say as our author has said here, “Thou, Lord, in the beginning, didst lay the foundation of the Earth, and the heavens are the works of thy hands.”

But whatever may be true of the principle on which this language is applied to the Son of God, the fact itself, as here stated, is indisputable. Guided by the Spirit of God, the author of our Epistle here deposes, that this is the testimony of God the Father himself with respect to his Son. This, then, is enough. All who admit the inspiration and canonical authority of the Epistle, must also admit, that our Redeemer is the Creator of the heavens and of the Earth. And if he is, then it follows that he is Divine, “God with us.”

The words of these two clauses are, in the main, quite simple and easily understood. The word Lord is not expressed in the original Hebrew, but it is clearly implied. “In the beginning” (kata archas) means simply of old. The phrase is not so definite as the expression in Genesis 1:1 (en archee) ; but it is here equivalent to it; and it means simply that at a certain epoch in past eternity, the Son, in connection and cooperation with the Father and the Holy Spirit, did actually create the whole material universe. To found the Earth, is equivalent to creating it. Christ is here presented to us as the great architect of nature. In this capacity, he is represented as laying the foundations of the Earth; not, however, as a human architect, out of preexisting materials: but ex nihilo, out of nothing: for things which are seen were not made out of things which do appear. (Hebrews 11:3.) The word heavens is in the plural number, and in connection with the word earth means at least the whole material universe. In the words, “thy hands,” we have an example of anthropomorphism.

Hebrews 1:11 ---They shall perish;—That is, most likely, both the heavens and the Earth shall perish. But what is meant by the word perish (apollumi) ? Does it mean that the heavens and the Earth will hereafter be annihilated ? Or does it mean simply that they will be destroyed with respect to their present state? The latter is most likely all that is here intended by the Holy Spirit. Neither the Hebrew word nor the Greek ever means to annihilate, so far as we know. Nor have we any evidence either from the book of nature, or from the Holy Scriptures, that God will ever annihilate any substance to which he has given being. This he, of course, can do; and this he may do. No creature can foretell what changes God will work in nature, in the course of coming ages. But it is most likely from all the evidence of the context, as well as from parallel passages, that our author refers here only to those changes of form and state which will be necessary in order to refit and readjust the material universe to the wants and progressive developments of the spiritual. Such changes often have taken place; and it is quite probable that they will often occur hereafter; perhaps indeed while the cycles of eternal ages shall continue to roll on.

It is now, for instance, generally conceded by geologists, that the Earth was originally created in a state of igneus fusion; and that by the cooling process were formed vast quantities of granite, porphyry, and other kinds of unstratified rocks. But at the proper time, God effected a change on the whole surface of the Earth; and so adapted it to the growth of vegetables and animals. Another period of immense duration passed by, during which vast deposits of various kinds were laid up for the use of man; and then the Earth with all its living tenantry was again destroyed. And this occurred again and again; until finally out of the preadamic chaos God prepared the heavens and the Earth which now are; and which Peter says “are kept in store, reserved unto fire against the day of judgment”; when, he says, “the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the Earth also and the works that are therein shall be burnt up.” But he adds, “Nevertheless we, according to his promise, look for new heavens and a new Earth, wherein dwelleth righteousness.” (2 Peter 3:7 2 Peter 3:10 2 Peter 3:13.) See also Isaiah 65:17 and Revelation 21:1-8.

By the word heavens in 2 Peter 3:10, the Apostle most likely means only the aerial heavens, as does Moses in Genesis 1:8; and not the sidereal heavens to which the Psalmist and our author manifestly refer in our text. The object of Peter is to describe the final change which will take place in our own mundane system, “when the Lord Jesus shall be revealed from Heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ.” (2 Thessalonians 1:7-8.) But changes analogous to those wrought in our own planet, may also occur in every other planet and system throughout the vast empire of Jehovah. Indeed we are not wholly without evidence that such is the fact. Astronomers tell us that changes are now taking place in the Moon, similar to those which occurred in the preadamic Earth. And the history of astronomy records instances of celestial configurations, not unlike that which, according to the Apostle Pd:er, awaits our own world. A very reamarkable instance of this kind occurred in A.D. 1572, when suddenly a star shone forth in the constellation Cassiopeia, exceeding in brilliancy the largest of the planets; and after blazing for some months, it gradually disappeared forever. Another example of the same kind occurred in A.D. 1604, in the constellation Ophiuchus. The flame, at first, was of a dazzling white color; then of a reddish yellow; and finally it was of a leaden paleness. These phenomena are not so rare as many suppose. Dr. Good says, “During the last century, not less than thirteen stars seem to have utterly perished; and ten new ones have been created.”

These facts may serve to illustrate what seems to be here revealed to us by the Holy Spirit: viz., that all the suns, and moons, and stars, and systems, composing the sidereal heavens, are destined to undergo changes similar to those through which our own little mundane system is passing; and that in the course of ages, they will all wax old as doth a garment; and that our Redeemer will roll them up and recast them, as men are wont to change and recast worn-out vestments. But throughout all these changes and revolutions, he himself will remain unchanged; “the same yesterday, today, and forever.” (Hebrews 13:8.)

Hebrews 1:12 ---And as a vesture shalt thou fold them up,—This verse is but an amplification of what is given in the preceding. The Psalmist, in order to give intensity to the thought, repeats the sentiment that while the material universe becomes old, and changes as a garment, Christ, the Creator of all things, will endure forever, without even the shadow of change. Here, then, it is clearly taught (1) that Christ is the Creator of all things; (2) that he is the immutable Lord and Governor of all things; and consequently, that he is infinitely superior to the angels.

Hebrews 1:13 ---But to which of the angels, etc.—Our author now proceeds to lay the keystone of his argument, in vindicating the superiority of Christ over the holy angels. For this purpose he refers to Psalms 110:1, where David speaking by the Spirit says, “Jehovah said to my Lord, Sit on my right hand, until I make thine enemies thy footstool”; that is, until through your administration I shall have completely vanquished all who resist my authority, whether they be men or angels. It was a custom with ancient kings and princes to tread on the necks of their vanquished enemies, in token of their complete victory over them. See Joshua 10:22-25. This symbol of conquest is often found in the paintings of the ancient Egyptians.

The word Lord (Kurios) in this citation refers to the Messiah. This is obvious from the scope and structure of the Psalm itself, and also from the repeated references that are made to it in the New Testament. See Matthew 22:41-46; Mark 12:35-37; Luke 20:41-44; Acts 2:34; 1 Corinthians 15:25; Hebrews 5:6 Hebrews 7:17 Hebrews 7:21 Hebrews 10:13. Indeed, the first of these references, Matthew 22:41-46, is quite sufficient to satisfy every unprejudiced mind, that this is a Messi¬anic Psalm; and that the address of Jehovah, given in the first verse, was made directly to his Son. “While the Pharisees were gathered together,” says Matthew, “Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He said unto them, How then doth David in Spirit call him Lord, saying, Jehovah said to my Lord, Sit on my right hand, till I shall have put thy enemies beneath thy feet? If David then calls him Lord, how is he his son ?”

It is evident, therefore, that God has honored his Son by assigning to him the place of highest honor and authority, until he shall have completely subjugated all his and our enemies. But no such honor as this was ever conferred on an angel. On the contrary, as he says,—

Hebrews 1:14 ---Are they not all ministering spirits, etc.?—The interroga¬tive mode of expression, as it occurs in this verse, is not used to indicate any doubt or uncertainty on the part of the writer, but just the reverse. It is a figure of speech, often used in all writings, sacred and profane, to express an obvious truth in the most pointed and forcible manner. See, for example, Balaam’s reply to Balak, Numbers 23:19, and God’s reply to Job, given in chapters 38, 39, 40, and 41. There can be no doubt, then, that all the angels, of whatever rank and order, are now ministers of Christ; and that they are sent forth, under him, to minister in behalf of those who are about to inherit salvation. The Apostle does not mean to say that the angels have all actually left the realms of light, and come to this world to minister to the saints. This is no doubt true of many of them. But the words of the Apostle do not of necessity imply that it is true of them all. His meaning is more general. What he intends to say is simply this: that under Christ, it is now the business of all angels, from the highest to the lowest, to aid in the work of redeeming man; and in carrying out this work to its final consummation. Some of them may be sent to frustrate the wiles and devices of Satan and his fallen compeers (Judges 1:6) ; some, to punish wicked men (Genesis 19:1-26; 2 Kings 19:35; Acts 12:23) ; some, to preside over the councils and courts of princes (Daniel 10:20-21 Daniel 11:1 Daniel 12:1); some, to aid providentially in bringing men to repentance (Acts 10:1-8) ; some, to take care of the living saints (2 Kings 6:15-23; Psalms 34:7 Psalms 91:11; Dan. 3; 25-28; 6: 22; Matthew 18:10; Acts 5:19 Acts 12:7-10) ; some, to com¬fort dying saints and to bear their spirits home to glory (Luke 16:22) ; some may peradventure remain in Heaven to minister to the spirits of the just made perfect; and some may go, as Christ’s am¬bassadors, to other worlds, to assist in there executing his decrees and purposes. But as the mediatorial reign of Christ, though extending over all worlds, is designed primarily and chiefly for the redemption of man, so also is the ministration of the countless myriads of angels that serve under him. They are all sent forth to minister in some way, directly or indirectly, for the benefit of those who are the heirs of salvation.

This is the end of our author’s first argument drawn from the exalted rank and character of our blessed Lord and Redeemer. He has yet much to say of him in many respects. But being himself deeply impressed with a sense of the obligations which all men are under to love, honor, and obey such a Savior; and perceiving at the same time the dreadful consequences of their neglecting to do so; he suddenly breaks off from his direct line of argument, and draws from his submitted premises the conclusion which follows.

Commentary on Hebrews 1:4-14 by Don Boatman

Hebrews 1:4 --having become

This suggests a time when He was not better than the angels. When could this time have been?

a. Perhaps just after the emptying spoken of by Paul. Philippians 2:5-10.

b. While Christ was in human flesh and before He was refilled with His original glory.

During the time of His humility on earth, He was at least in some respect lower than the angels:

a. “made a little lower than the angels.” cf. Hebrews 2:9.

b. “a body didst Thou prepare for Me.” cf. Hebrews 10:5.

Hebrews 1:4 --so much better than the angels

What is meant by “so much better”? The word in the Greek is Kreithan.

a. It very likely means a measure of place or position, not quality of being.

b. Moral or spiritual excellence is not included.

c. Glory—honor—reverence, He had less while on earth, being obedient to the cross.

d. Ways in which He is better than angels:

1. He is the Son—they are servants. Hebrews 1:5-7

2. He is worshipped by angels. Hebrews 1:6

3. He may be addressed by God. Hebrews 1:8

4. He is a king with a sceptre of righteousness. Hebrews 1:8

5. He was anointed with the oil of gladness above His fellows. Hebrews 1:9

6. He is addressed as “Lord”. Hebrews 1:10

7. He is seated at the right hand of God. Hebrews 1:13

8. Angels minister to those who inherit salvation made possible by Christ. Hebrews 1:14

9. Not to angels did He subject the world to come, Hebrews 2:5

e. The word “better” appears frequently in Hebrews:

1. Better than angels, Hebrews 1:4

2. Better things. Hebrews 6:9

3. Better person than Abraham. Hebrews 7:7

4. Better hope. Hebrews 7:19

5. Better covenant. Hebrews 7:22

6. Better covenant and promises. Hebrews 8:6

7. Better sacrifice. Hebrews 9:23

8. Better possessions. Hebrews 10:34

9. Better country. Hebrews 11:16

10. Better resurrection. Hebrews 11:35

11. Better things. Hebrews 11:40

12. Better than that of Abel. Hebrews 12:24

f. Paul elsewhere says that to depart and be with Christ is “better”. Philippians 1:23

Hebrews 1:4 --than the angels

Who are angels?

a. Generally, it can be said that they are beings less than God, and other than men.

b. Specifically, here are some facts about them:

1. They are intelligent beings, showing some characteristics of men:

1 Peter 1:11-12—“which things angels desire to look into.”

2. They are messengers:

Revelation 4:8-11; Genesis 19:15—Message to Lot.

3. They praise God and sing before Him. Revelation 4:8-11; Revelation 5:9.

4. They are emotional. Luke 15:7; Luke 15:10 : Angels rejoicing over sinners who repent.

5. They are sexless creatures.

Matthew 22:30—“neither marry or are given in marriage.”

6. They are creatures of choice.

2 Peter 2:4—“when they sinned—”

Judges 1:6—“kept not their own principality—”

7. They seem to be winged creatures, in some instances at least.

a) Six wings. Isaiah 6:2.

b) Four wings. Ezekiel 1:6.

c) Wings. Exodus 25:30; Exodus 37:9

c. There are two classes of angels:

1. God’s angels who serve:

a) 1 Timothy 5:21—“the elect angels.”

b) Revelation 14:10—“holy angels.”

2. Evil angels:

a) Ephesians 6:12—“spiritual hosts of wickedness.”

b) Revelation 12:9—“dragon was cast out and his angels.”

Hebrews 1:4 --as he hath inherited a more excellent Name

This is a reward for His obedience, and thus His Name is above every name:

a. What name is foremost in the world but the name of Jesus?

b. We might argue over the second place name, Paul, Augustine, Lincoln, etc., but Jesus stands alone.

c. What is the Name referred to here? “Jesus”, “Christ”, “Immanuel”, etc.?

The Name is “Son”, as seen by Hebrews 1:5. Observe the importance of the Name of Jesus:

a. Acts 4:12—In none other is there salvation.

b. Ephesians 1:21; Philippians 2:9—Name above every name.

c. Philippians 2:10—Name to bow before.

d. Philippians 2:11—A Name to confess.

e. Matthew 28:19—Baptism in His name.

f. Colossians 3:17; Matthew 10:42—All good to be in His Name.

g. John 14:13; John 15:16—Prayer in His Name.

h. Ephesians 5:20—Prayer in His Name.

i. Matthew 18:20—Assemble in His Name.

j. Ephesians 3:14—His is the family Name.

Hebrews 1:5 --for unto which of the angels said He at any time, Thou art My Son

This is a question with an implied answer. He has never at any time said this to any of the angels.

a. Christ is unique; He is not one of the many hosts of angels, but the only Son of God.

b. We should not consider Christ as man or angel, but as Son of God.

Hebrews 1:5 --Thou art my Son

This is a quotation from Psalms 2:7.

“Son” is the “more excellent name” spoken of in Hebrews 1:4.

Paul in Acts 13:33 says Jesus fulfilled the prophecy of Psalms 2:7.

Mary was told by the angel that her child would be called “Son of God”,

Luke 1:35—“ . . . shall be born of thee shall be called the Son of God.”

God acclaimed Him as Son twice while He was on earth:

Matthew 3:17—at His baptism,

Matthew 17:5—at His transfiguration,

When did He become the Son of God?

a. This is a useless theological question based on the assumption that perhaps once He was not the Son.

b. The important thing is the fact that He was called the Son as against the fact that no angel was ever referred to as the Son of God.

c. These words were spoken of Christ as the son of David—as Man:

1) As God He was eternally in this relationship.

2) Isaiah 7:14 spoke of Him as “Emmanuel”.

Hebrews 1:5 --this day have I begotten Thee?

The meaning of “beget”:

a. It means to procreate as a sire, generate.

b. It means to produce as an effect.

Paul seems to connect the begetting with the resurrection of Jesus. Acts 13:33-34.

a. If the resurrection is the begetting, then it is God’s declaration of Him as Son referred to in Romans 1:4—“declared to be the Son of God with power—”

b. Thus He was produced from the grave rather than produced as a child in a normal physical sense.

Hebrews 1:5 --I will be to Him a Father and He shall be to Me a Son

This is a fulfillment of the royal covenant with David. cf. 1 Chronicles 17:13; 2 Samuel 7:14.

Jesus spoke often of this relationship:

Matthew 11:25—“I thank Thee, Father.”

Luke 22:42—“Father, remove this cup—”

Luke 23:46—“Father, into Thy hands—”

Study Questions

59. Does “having become so” imply that one day He was not?

60. In what way was He below them?

61. How is Christ so much better than the angels?

62. Is it quality of which he is speaking, or one of place?

63. Find in this chapter ways in which He was superior.

64. How does the author prove that Christ has inherited a more excellent name?

65. When did God call Jesus his Son?

66. Does this Psalms 2:7 actually refer to Christ?

67. What is the day that Christ was begotten?

68. When did God beget Christ?

69. What does Romans 1:4 say of his Sonship?

70. Is the statement of Fatherhood a fulfillment of prophecy?

71. Did Jesus ever call God Father?

72. Name some instances when He did..

Hebrews 1:6 --and when He again bringeth in the firstborn

The word “again” creates a problem.

a. It seems unlikely that this refers to Christ’s birth, for His second coming would then be His third; the birth was not “again in the world.”

b. A clarification of the problem of “again” may be in the alternate translation: “and again, when He bringeth in—”

1. This means He spoke again, rather than again bringing Him into the world.

2. The angels worshipped at His birth for they spoke—perhaps sang—from the heavens, Luke 2:14,

It can be said God “brought Him in”, for the Scriptures teach it.

Luke 1:35—To Mary: “. . . and the power of the Most High shall overshadow thee—”

John 3:16—“that He gave—”

Hebrews 1:6 --firstborn

This is a descriptive title and is used in at least two senses;

a. Firstborn of creation—Colossians 1:5-18.

b. Firstborn from the dead—Revelation 1:5.

This is “firstborn,” God desires Him to have many brethren:

Romans 8:29—“that He might be the firstborn among many brethren.”

Hebrews 1:6 --into the world

The Greek word, here translated, “world”, suggests “the inhabited world.”

a. Christ came to man, for man needed a helper, an example, a Saviour.

b. Hebrews 4:15—“tempted as we are—”

c. Hebrews 2:18—“able to succor them.”

God was able to do the most for man by bringing Christ into the inhabited earth.

Hebrews 1:6 --He saith, and let all the angels worship Him

When did God say this?

a. Some commentators say the time is uncertain.

b. Some strain to suggest Psalms 97:7 or perhaps Deuteronomy 32:43.

c. We do not need an Old Testament quotation; if the author were inspired as I believe he was, he spoke this by revelation, just as did John on Patmos.

The important thing is that the angels did worship Him while He was on earth, and now do so in heaven.

Luke 2:13-14—“Glory to God—”

Revelation 5:11-12—“and the number of them was 10,000 times

10,000 and thousands of thousands—saying—worthy—”

Hebrews 1:7 --winds and His ministers a flame of fire

This is a quotation from Psalms 104:4

In Psalms it reads a little differently—“who maketh winds”

His messengers, flames of fire his ministers.”

Differences occur among the translators here:

a. Calvin: “The passage quoted seems to have been turned to another meaning from what it appears to have; for as David is there describing the manner in which we see the world to be governed, nothing is more certain than the winds are mentioned, which he says are made messengers by the Lord.—this testimony is brought forward for this purpose, that it might by a similitude be applied to angels.” (p. 44)

1. Calvin thinks that in this way David compares winds to angels because they perform offices in this world similar to what the angels do in heaven.

2. Hebrews seems to use winds to illustrate angels.

b. The correct thought of this phrase seems to be that angels move to serve Him—as spirits:

cf. Daniel 9:21—“they swiftly—”

cf. Hebrews 1:14—“they are ministering spirits—”

Hebrews 1:7 --His ministers a flame of fire

Angels are related to fire.

Revelation 14:18—Angels have power over fire.

Revelation 16:8—An angel gives power to the sun to scorch men with fire.

Study Questions

73. What is meant “when He again bringeth”?

74. Does it change the meaning to move the word “again”?

75. What is meant by “firstborn”?

76. Does this refer to Bethlehem birth?

77. Are there second-born ones?

78. In what way is Christ firstborn? See Colossians 1:15-18; Revelation 1:5.

79. How, when others were resurrected before Him, could He be firstborn from the dead?

80. When did God say, “Let all the angels worship Him”?

81. Was He worshipped by angels? When?

82. Where is a heavenly worship described?

83. How many angels worshipped Him in this instance?

84. Give an explanation of “Who maketh His angels winds”.

85. Where is the quotation found?

86. Do God’s angels move as wind?

87. What is meant by “ministers a flame of fire”?

88. Where is a New Testament scripture that may clarify this?

Hebrews 1:8 --Thy throne, O God, is for ever and ever

This passage has various readings.

a. The original is found in Psalms 45:6—In the footnote of the A.S. version it reads, “Thy throne is the throne of God.”

b. In Hebrews the footnote reads, “Thy throne is God forever.”

This is the problem: is Christ addressed here as “God”?

a. Calvin says: “The Jews, in order to avoid owning Christ, make an evasion by saying that the throne of God is spoken of; whoever will read the verse who is of sound mind and free of the spirit of contention, cannot doubt, but the Messiah is called God. (p. 45)

b. To back up Calvin’s position, note Hebrews 1:9. “Therefore God, Thy God, hath anointed Thee.”

1. The commas could be removed so it would read, “God Thy God hath—”

2. The Psalm is addressed to Jesus, so the commas are correctly placed.

The main point should not be lost in the above discussion:

a. The point is the eternality of Jesus.

b. He is not just a minister of God as are the angels, but He has an eternal throne.

Hebrews 1:8 --and the sceptre

This is a baton or staff borne by a sovereign as an emblem of authority.

Hebrews 1:8 --of uprightness

In a world of corruptness and graft, we need one who rules with uprightness, Psalms 37:18; Isaiah 26:7.

Jesus’ baptism was on the basis of righteousness.

Matthew 3:15—“to fulfill all righteousness.”

Hebrews 1:8 --is the sceptre of Thy kingdom

“Thy kingdom” is also translated “His kingdom”.

Some make a distinction between kingdom of God and kingdom of heaven.

a. One view: The kingdom of God includes all saints from Adam to the present, and the church is a part of it.

b. Second view: The kingdom of heaven will be set up by Jesus when He comes, and the church is not a part of it.

SPECIAL OUTLINE

The New Testament Teaching on the Kingdom

I. The first preaching of the kingdom.

A. John, in Matthew 3:2 : “Repent ye for the kingdom of heaven is at hand.”

B. Jesus in Matthew 4:17 : “From that time Jesus began to preach, and to say, Repent ye; for the kingdom of heaven it at hand.”

C. Matthew 10:7 to disciples: “As ye go, preach saying the kingdom of heaven is at hand.”

D. Luke 10:9—the seventy: “. . . and heal the sick that are therein, and say unto them, the kingdom of God is come nigh unto you.”

E. Two questions to be asked:

1. Were the seventy preaching differently than the twelve? No, all eighty-four were preaching the same message.

2. How near was the kingdom to them?

a. This is about six months before the death of Christ.

b. Within their lifetime: Mark 9:1—“Verily I say unto you, That there be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power.”

3. The conclusion is that the kingdom and the church are the same.

II. The names of the kingdom

A. “His kingdom”

Matthew 16:28 : Verily I say unto you, there be some standing here, which shall not taste of death till they see the Son of man coming in “His kingdom.”

cf. John 18:36 where Jesus said to Pilate: “My kingdom is not of this world; if My kingdom were of this world then would my servants fight, that I should not be delivered to the Jews, but now is My kingdom not from hence.”

“The kingdom of God” in the same instance:

Mark 9:1 “Verily I say unto you that there be some of them that stand here, which shall not taste of death till they have seen the kingdom of God come with power.”

Luke 9:27 : “But I tell you of a truth, there be some standing here, which shall not taste of death, till they see the kingdom of God.”

We are not discussing two different kingdoms; they are the same:

B. “The kingdom of heaven”

Matthew 19:23—right after the rich young ruler went away sorrowing: “Verily I say unto you, that a rich man shall hardly enter into the kingdom of heaven.”

Matthew 16:19 : “And I will give unto thee the keys of the kingdom of heaven, and whatsoever—”

C. “The kingdom of God”

Mark 10:25—The rich young ruler provoked this:

“It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God.”

John 3:5 : “Except a man be born of the water and the spirit, he cannot enter into the kingdom of God.”

D. “My church”

Matthew 16:18 : “I say unto thee—upon this rock I will build my church.”

E. “The church of the firstborn”

Hebrews 12:22-23 : “But ye are come—to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect.”

F. “A kingdom”

Hebrews 12:28 : “Wherefore we receiving a kingdom which cannot be moved,—let us have grace whereby we may serve God acceptably with reverence and godly fear.”

G. “The church of God.”

1 Corinthians 1:2 “Unto the church of God which is at Corinth to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours.”

H. “The churches of Christ.”

Romans 16:16 “The churches of Christ salute you.”

Ecclesia is the Greek word here translated “church,” It means “called out”! Who are its members?

I. “Church His body.”

Ephesians 5:23 “For the husband is the head of the wife, even as Christ is the head of the church and He is the Saviour of the body.”

1 Corinthians 12:13 : “For by one spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.”

J. “The regeneration”:

Matthew 19:28 : “And Jesus said unto them, Verily I say unto you, that ye which have followed me, in the regeneration when the Son of man shall sit in the throne of His glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel.”

III. The purpose of the kingdom

Luke 22:29-30 : “I appoint unto you a kingdom, as my Father hath appointed unto Me; that ye may eat and drink at My table in My kingdom and sit on thrones judging the twelve tribes of Israel.”

A. They would rule while Christ was reigning.

B. They would be the authority—keys to the kingdom.

Christ is superior to angels in universal rule because of character and creation

Hebrews 1:9 --Thou hast loved righteousness

What is righteousness?

a. It is in the realm of good beyond that which is demanded, but that which comes with love.

b. A man is right when he supports his family, but he is in the realm of righteousness when he goes beyond.

What evidence do we have that He loved righteousness?

a. His teaching emphasized it.

1. Matthew 5:20.

2. Luke 10 : parable of the good Samaritan.

b. It was proved by His sinless life.

1. Luke 23:4 : Pilate found no fault in Him.

2. Matthew 4 : He insisted on righteousness when the devil tempted Him.

3. Hebrews 4:15 : “was without sin.”

c. His obedience to the Father’s will proves His love for righteousness.

Hebrews 1:9 --and hated iniquity

How do we know He did?

a. By his teaching.

1. The woes to the sinner. Matthew 11:21; Matthew 23:13-29; Luke 6:24.

2. His condemnation of hypocrisy. Matthew 6:16; Matthew 15:7.

b. He proved it by His actions.

Matthew 21:12. The cleansing of the temple.

Jesus hated evil, but not the evildoer.

a. He looked upon the rich young ruler and loved him. Mark 10:21.

b. He ate with publicans and sinners. Matthew 9:10.

c. He forgave the vilest of sinners, those who crucified Him. Luke 23:34.

d. He came to die for sinners.

We are expected to be like Christ.

a. Psalms 97:10 : “Oh ye that love Jehovah, hate evil.”

b. Matthew 6:15; Matthew 18:35 : Forgiveness.

Hebrews 1:9 --therefore God, Thy God hath anointed Thee

Is Christ addressed as God here?

a. Yes, if the comma is left after “God”, if read as addressed to Jesus Christ.

b. No, if the comma should be removed and placed after “therefore”, for it then reads, “God Thy God.”

1. This means then that God is the God of Jesus.

2. It should be remembered that commas are arbitrarily placed in the scripture by men.

3. This is a quotation from Psalms 45:6 and appears the same in the Old Testament as in the New Testament.

c. God is the God of Jesus.

Matthew 27:46 : “My God, My God, why hast Thou forsaken me—”

Anointing was a familiar practice in the scriptures.

a. There were two kinds, perhaps three.

1. The ordinary anointing of head and body, cf. Deuteronomy 28:40; Ruth 3:3; Micah 6:15; Psalms 23:5.

2. The official anointings:

a) Prophets were anointed at their inauguration to office, 1 Chronicles 16:22; 1 Kings 19:16; Psalms 105:15.

b) Priests were anointed:

1) At the institution of the Levitical priesthood, they were anointed to office. Exodus 40:15; Numbers 3:3.

2) The anointing for the high priesthood, Exodus 29:29; Leviticus 16:32.

a) Kings were anointed in a divinely appointed ceremony, 1 Samuel 9:16; 1 Samuel 10:1; 1 Kings 1:34; 1 Kings 1:39.

3. The anointing of inanimate objects, Genesis 31:13—Jacob anointed the pillar at Bethel, cf. Exodus 30:26-28.

Jesus was anointed, as other scriptures indicate:

a. Acts 4:27 : “—Jesus whom Thou didst anoint—”

Acts 10:37-38 : “—how God anointed Him with the Holy Spirit.”

b. Jesus was and is Prophet, Priest and King, so He is deserving of anointment.

1) Prophet—Deuteronomy 18:15-18.

2) Priest—Hebrews 4:14.

3) King—Revelation 17:14.

Hebrews 1:9 --with the oil of gladness

Jesus was glad—Hebrews 12:2 : “—who for the joy that was set—”

God was pleased with him; thus He was glad:

Matthew 3, at His baptism: “—in whom I am well pleased—”

Matthew 17, at His transfiguration: “—well pleased—”

There are two means or materials used for anointing, one material, and one figurative:

a. Material—oil. Luke 7:46 : respect paid to a friend or guest. Psalms 23:5.

b. God’s anointing for man.

2 Corinthians 1:21 : “—anointed us in God.”

1 John 2:27 : “—the anointing which ye received—”

The “oil of gladness” is figurative, and we may believe the Holy Spirit is referred to.

Acts 10:37-38 : “—anointed Him with the Holy Spirit.”

Hebrews 1:9 --above Thy fellows

Who are the “fellows”?

a. Obviously the Godhead is not referred to.

b. He is above all others:

1. He is above man with whom He dwelt, as He took upon Himself the form of a servant, for these men must confess Him. Philippians 2:9-11.

2. He is above all rulers, for He is “King of kings and Lord of lords.” Revelation 17:14; Revelation 19:16.

3. He is above all saints, for He is their priest. Hebrews 4:14.

Hebrews 1:10 --the foundation of the earth

This is a quotation from Psalms 102:25.

a. It seems not to refer to Christ at the first reading.

b. Christ’s name is not mentioned in the Psalm.

c. Calvin says, “—but it is yet plain that He is so pointed out, that no one can doubt but that His kingdom is there avowedly recommended to us.” (p. 47)

New Testament verses that suggest the same idea: John 1:1; Colossians 1:16. The eternality of Christ over the inhabited world is established.

Hebrews 1:10 --and the heavens are the works of Thy hands

This refers to the creation above the earth.

“Heavens” is in the plural form. The completeness of His power is established. There is not one God who made heaven, and another God who made earth.

Hebrews 1:11 --They shall perish

What is meant by “they”?

a. Specifically, “the foundations of earth and the heavens.”

b. This world will perish. See other verses: Matthew 24:35; 2 Peter 3:7-13; Revelation 21:1 : “The first heaven and first earth are passed away.”

c. Other things will likewise perish:

1. Evil angels will perish. 2 Peter 2:4; Matthew 25:41.

2. Sinful men will perish. John 3:16; Revelation 20:15; 2 Peter 3:7.

Hebrews 1:11 --but Thou continuest

This is called “immutability” by the theologians. Christ is not mutable—not changing. Christ is invariable—unchangeable, Note His eternality as seen by other verses. Hebrews 1:8; Hebrews 13:8; 2 Corinthians 1:19.

Hebrews 1:11 --they shall wax old as a garment

Scientists agree to the ageing of the world.

They say that the sun is losing its heat, but of course tomorrow they may change their mind. They say the soil is wearing out, so our vegetables need vitamins added.

Obviously man grows old.

James verifies this—Hebrews 4:14 : Man is “as a vapor.”

Hebrews 1:12 --and as a mantle shalt Thou roll them up

The mantle was a loose sleeveless garment worn over other garments. God is powerful enough to roll up the earth as easily as man cares for his coat.

Hebrews 1:12 --and as a garment they shall be changed

Peter expresses this thought likewise in 2 Peter 3:10.

God is able to make changes quickly. 1 Corinthians 15:52 : “in a twinkling of an eye—”

Hebrews 1:12 --but Thou art the same

In what ways is He the same?

a. He is the same in dependability, so His words will abide. Matthew 24:35.

b. He is the same in character, so His love will save us in the end.

c. He is the same in any age, Hebrews 13:8—“yesterday, today, yea and forever.”

Hebrews 1:12 --and Thy years shall not fail Thee

Old age is no factor with Jesus.

Time does not enter in for He is eternal, Death could not corrupt Him.

Psalms 16:10 : “—Holy One did not see corruption.”

Acts 2:31 : “—nor did His flesh see corruption.”

Study Questions

89. What is the duration of God’s throne?

90. How does this prove His superiority over angels?

91. What is a sceptre?

92. What is its significance?

93. What is the nature of His reign? cf. Psalms 37:18; Isaiah 26:7.

94. Does Matthew 3:15 add to the idea of reign of righteousness?

95. Does Jesus have a kingdom?

96. What words are connected with the term, “kingdom”? What is the difference between the terms, “kingdom of heaven”, and “kingdom of God”?

97. Is it possible to have a kingdom without a king?

98. When was Jesus king?

99. When is He your king?

100. How did Christ feel concerning righteousness?

101. What is righteousness?

102. What evidence do we have that Christ loved righteousness? By His preaching? By His life?

103. How strongly was Jesus against iniquity?

104. Did Jesus hate the sinners?

105. Name some times that Jesus preached against sin.

106. Did He ever display wrath against sin?

107. Is God the God of Christ?

108. Is Christ spoken of as being God?

109. Did Jesus ever call God His God? cf. Matthew 27:46.

110. Describe the various kinds of anointing in the Old Testament.

111. When was Christ anointed?

112. What about Jesus caused Him to deserve anointing? (Prophet—Priest—King.)

113. What is the significance of the expression, “oil of gladness”?

114. Did Jesus ever hear of an expression of gladness from God?

115. What other means has God used to anoint people?

116. In what way have we been anointed? cf. 2 Corinthians 1:21; 1 John 2:27; Acts 10:37-38.

117. Who are the fellows of Christ?

118. Could “fellows” refer to the Godhead?

119. Is He above man? How do we know this is true?

120. Is He above rulers? Revelation 17:14; Revelation 19:16.

121. Is He above priests? Hebrews 4:14.

122. “And Thou Lord”—To whom does this refer?

123. Read Psalms 102:25, which is quoted in Hebrews 1:10.

124. Did He make the heavens? cf. John 1:1; Colossians 1:16.

125. What is the main idea established here?

126. What is meant by, “they shall perish”?

127. Does the scripture back up this teaching that the worlds and heavens will perish?

128. Will anything else perish?

1. Evil angels; 2 Peter 2:4; Matthew 25:41.

2. Sinful men: John 3:16; Revelation 20:15; 2 Peter 3:7.

129. “But Thou continuest” carries what idea?

130. Do other verses establish His eternality?

131. What figure of speech is used to describe the aging of the earth in Hebrews 1:11?

132. Do scientists agree?

133. Does man grow old? cf. James 4:14.

134. What figure describes the end of the world in Hebrews 1:12?

135. What is a mantle?

136. What other scriptures teach that God is able to change things? 2 Peter 3:10; 1 Corinthians 15:52.

137. In what ways are God and Christ the same?

138. Are the Godhead members subject to failing years?

139. Can the Godhead be corrupted by failing years? cf. Psalms 16:10; Acts 2:31.

Hebrews 1:13 --any time

1. This is a question with an implied answer. The answer is “none.” Jesus was spoken to in words that were never spoken to any angels.

Hebrews 1:13 --sit thou on my right hand

This is a quotation from Psalms 110:1.

It is not unusual to have God spoken of as having bodily organs:

a. Face: cf. Genesis 32:30—“God face to face.” Exodus 33:11—spoke to Moses “face to face.”

b. Hand: cf. Ezra 7:9—“according to the hand of God.” Job 2:10—“receive good at the hand of God.”

Hebrews 1:13 --till I make thine enemies the footstool

God and Christ have their enemies:

a. In Acts 4:24-28, Psalms 2 is shown to be fulfilled in Jerusalem by Pilate; the Jews and the Gentiles in the crucifixion of Christ.

Enemies seem to combine forces when they have a common enemy or objective. The Sadducees and Pharisees joined forces against Jesus.

b. James 4:4 : Friendship of the world is enmity with God.

c. Romans 8:7 : A carnal mind is at enmity with God.

Hebrews 1:13 --the footstool of Thy feet

This is a familiar expression:

a. Christ is waiting to do this. Hebrews 10:13.

b. Christ will reign until this is a reality. 1 Corinthians 15:24-25.

c. Christ’s victory will come. Revelation 19:11-21.

Enemies of Christ will be punished. Hebrews 10:27—“a fierceness of fire which shall devour the adversaries.”

“Footstool of thy feet” alludes to an ancient custom of princes and kings to tread on the necks of their vanquished enemies, in token of their complete victory over them.

Hebrews 1:14 --are they not all ministering spirits

This is an interrogative type of expression:

a. The question form is just as strong as a positive statement.

b. Angels are ministering spirits, for Hebrews 1:13 verifies that “they” refers to angels.

This establishes the superiority of Christ over angels.

a. Angels may minister, but Christ is Saviour.

b. Angels only serve those who have salvation made possible by Christ.

We have examples of different classes of angels that serve man and God;

a. The Cherubim and Seraphim:

1. Cherubim

a) Cherubim guarded Eden. Genesis 3:24.

b) Figures of them were placed on the mercy seat, Exodus 25:18.

c) Figures of colossal size, with extended wings, were in Solomon’s temple.

2. Seraphim

a) The name means, “burning, glowing”.

b) Isaiah saw them in his vision. Isaiah 6:2.

c) They had three sets of wings; one set covered the face in humility; the second covered the feet, showing respect; the third was used to fly.

d) They resembled men. Isaiah 6:3.

e) They had a twofold purpose; Isaiah 6:3, to praise God; Isaiah 6:6, to communicate.

b. Michael and Gabriel

1. Michael:

a) His name means, “who is like God”.

b) He is one of the chief princes or archangels, Daniel 10:13; Judges 1:9.

c) He was the “Prince of Israel”. Daniel 10:21.

d) He is spoken of as “Great Prince”. Daniel 12:1.

e) He is the leader of the hosts of God in war. Revelation 12:7.

2. Gabriel:

a) His name means “man of God”.

b) He is an angel of high rank.

c) He made two great announcements: the birth of John, Luke 1:11-22, to Zacharias; the birth of Jesus, Luke 1:26-31, to Mary.

d) He was sent to Daniel to explain his visions. Daniel 8:16; Daniel 9:21.

c. Elect angels

1. Paul speaks of them, 1 Timothy 5:21 : “—and elect angels.”

2. These are in opposition to the evil angels spoken of in Ephesians 6:12 : “spiritual hosts of wickedness”

d. Let us see their work in the past:

1. Old Testament ministry:

a) Appeared to warn Abraham and Lot. Genesis 18:1-2; Genesis 19:1.

b) Protected the men in the fiery furnace. Daniel 3:19-28.

c) Stopped the mouths of lions for Daniel 6:22.

d) Helped God’s people in war. Psalms 34:7 : “angel of Jehovah encampeth—“ Exodus 23:20-21 : “angel before thee—“ Joshua 5:13-14—before Jericho’s battle: “—prince of host of Jehovah.” Judges 2:1-5—angel from Gilgal, telling them to destroy all paganism.

2. New Testament ministry:

a) Gabriel announced the birth of both John and Jesus in Luke 1.

b) Angels ministered unto Jesus after His temptation, Matthew 4:11 and in Gethsemane, Luke 22:43.

c) Angels carried Lazarus to Abraham’s bosom, Luke 16:22.

d) An angel directed Philip to the Ethiopian, Acts 8:26.

e) An angel appeared to Cornelius, Acts 10:7.

f) An angel comforted Paul, Acts 27:23.

g) An angel released Peter and John from prison, Acts 5:19.

h) An angel saved Peter from Herod, Acts 12:7-11.

i) Churches in Revelation had angels, Revelation 2:1; Revelation 2:8; Revelation 2:12; Revelation 2:18.

j) They will be present when Christ comes. Matthew 16:27; Matthew 24:31.

e. Do they minister to us today?

1. The International Standard Bible Encyclopedia says, “The modern conception of the possession by each man of special guardian angels is not found in the Old Testament.” (p. 132)

2. Milligan believes they serve us:

a) He believes that they aid in the work of redeeming man; and in carrying out this work of its final consummation.

3. Some may be sent to frustrate the wiles and devices of Satan and his fallen angels. Judges 1:6.

4. Some are sent to punish wicked men. Acts 12:23.

Study Questions

140. Did God ever speak to Christ something not said to angels, according to this verse?

141. Is it common for God to be spoken of as possessing organs, such as hands? cf. Genesis 32:30; Exodus 33:11; Ezra 7:9; Job 2:10.

142. What enemies does God have?

143. What makes us enemies of God? cf. James 4:4; Romans 8:7.

144. What is the significance of “footstool”?

145. Describe this time of waiting. cf. Hebrews 10:13; 1 Corinthians 15:24-25.

146. Will God see to it that Christ will be victorious? cf. Revelation 19:11-21.

147. If angels minister, how is Christ greater?

148. What are the different classes of angels?

149. Where do the Cherubim and Seraphim appear?

150. What does Seraphim mean?

151. What can be said of Michael and Gabriel?

152. What does the name Michael mean?

153. What is the nature of his work?

154. What is the meaning of the name Gabriel?

155. Tell of some of his work.

156. What are “elect angels”?

157. What would be their opposites?

158. Tell of some of the work of angels in the past in the Old Testament.

159. What classes of work did they participate in?

160. Tell of the work of angels in the life of Christ.

161. What was their work in Acts?

162. What is their work described in the book of Revelation?

163. What passages teach that angels may minister to us today?

Commentary on Hebrews 1:4-14 by Burton Coffman

Hebrews 1:4 --Having become by so much better than the angels, as he hath inherited a more excellent name than they.

The remainder of this chapter, beginning here, extols the supremacy of Christ, as compared with angels. The force of the argument lies in the outlandish burden of importance the Jewish mind placed upon the function of angels in their history, especially in the giving of the Law of Moses. Cargill wrote that by the time of Christ,

The Jews had developed an elaborate system of angelology ... They came to think of angels as intermediaries between God and man (and) also believed that there were millions and millions of them. They had many duties. They delivered messages, presided over the destiny of Israel, controlled the movement of stars, manipulated history. There were angels over the sea, the frost, the dew, the rain, the snow, the hail, the thunder and the lightning. There were angels who were wardens of hell and torturers of the damned. There were destroying angels and angels of punishment.^[10]

In spite of the fact that an angel appeared to Cornelius and that an angel released Peter from prison, the visible ministry of angels was a strangely diminishing phenomenon in the early church, the emphasis going more and more to Christ and Christ alone. The author of Hebrews met the issue squarely, identifying Christ as God come in the flesh, and marshaling the Old Testament scriptures themselves to prove his superiority over angels. Significantly, the author did not refute these popular ideas regarding angels by any appeal to his own apostolic authority (though likely he was an apostle, probably Paul), appealing rather to the Old Testament scriptures which the addressees received and conceded to be Messianic. If Paul was the author, and in view of the procedure here, this method of appeal would explain why he chose to identify with them (as in Hebrews 2:3-4), and to omit all reference to himself as an apostle, or even any personal reference at all. The appeal which the author made to the Jewish scriptures, recognized by that generation as Messianic prophecies, takes all the weight out of the arguments which, during intervening centuries, have been invented to "prove" that those very scriptures were not Messianic.

As to the actual place of angels in the economy of redemption, there is a further discussion of that at the end of the chapter; meanwhile, let it be observed that there are no less than seven points of superiority of Christ over angels, catalogued by the nineteenth-century scholar, Adam Clarke, as follows: he has a more excellent name than they (Hebrews 1:4-5); the angels of God adore him (Hebrews 1:6); the angels were created by him (Hebrews 1:7); even while being a man, he was endowed with greater gifts than they (Hebrews 1:8-9); he is eternal, but they are not (Hebrews 1:10-12); he is more highly exalted (Hebrews 1:13); angels are only servants of God; Christ is the Son of God (Hebrews 1:14).^[11]

The author of Hebrews laid out a proposition in Hebrews 1:4 to the effect that Christ is greater than angels; and he then proceeded to prove it by reference to seven passages in the Old Testament.

^[10] Robert L. Cargill, Understanding the Book of Hebrews (Nashville: Broadman Press, 1967), p. 10.

^[11] Adam Clarke, op. cit., p. 682.

Hebrews 1:5 --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?

Psalms 2:7,2 Samuel 7:14 are the two passages cited, both of which sustain the sonship of Christ. Now, all Christians are "Sons of God," and it is thought that even the angels bear this designation too (see Job 1:6; Job 38:7); but in the lofty sense intended here, no angel was ever called a son of God. In modern times, Jewish expositors have tried to remove the Messianic application of Psalms 2:7; but the fact remains that both the author and the readers of Hebrews accepted it as a true prophetic reference to the Messiah.

Pierce (as quoted by Macknight) affirms that the second Psalm belongs wholly to Messiah; and proves by passages from the writings of the ancient Jewish doctors, that they applied it to Messiah; and that some of the later doctors acknowledged "it advisable to apply the Psalm of David, in order to the better answering of the heretics" (meaning Christians).^[12]

Apostolic authority for accepting it as reference to Christ comes from Peter’s application of the first three verses to him in Acts 4:25. The question framing both these citations is clearly for the purpose of eliciting a negative response from the readers to the effect, "No, God, thou hast never referred to an angel as thy Son." But of course, he did so address the Messiah.

"This day have I begotten thee" is a statement upon which such things as the so-called "eternal Sonship" and other implications are said to rest. Although widely received, the doctrine of the eternal Sonship of Christ is not supported by this epistle, nor by anything else in the scripture. In truth, the scriptures deny such a teaching. By prophecy, Isaiah called Christ "everlasting Father" (Isaiah 9:6), a patent contradiction of the notion that he was eternally a son. Christ is called God no less than ten times in the Greek New Testament; and the mind cannot accept an idea of true deity that is tainted with any possible kind of inferiority. (See under Hebrews 1:8.) This expositor agrees with the words of John Wesley, as quoted by Adam Clarke:

In 1781 he (John Wesley) published in the fourth volume of the Arminian Magazine, p, 384, an article entitled "An Arian Antidote"; in this are the following words: "greater or lesser in infinity, is not; inferior Godhead shocks our sense; Jesus was inferior to the Father as touching his manhood (John 14:28); he was a son given and slain intentionally from the foundation of the world (Revelation 13:8), and the firstborn from the dead of every creature (Colossians 1:15-18). But our Redeemer from everlasting (Isaiah 63:16) had not the inferior name of Son."^[13]

To what, then, do the words "This day have I begotten thee" apply? An apostle has given the sure and certain answers; for, in the synagogue at Antioch, Paul said, "God hath raised up Jesus; as also it is written in the second Psalm, Thou art my Son, this day have I begotten thee" (Acts 13:33). Thus, the begetting mentioned in this place is the resurrection of Christ. It was the resurrection that established all that Christ said and did, confirming the virgin birth, the incarnation, the miracles, the prophecies, everything. Christ, therefore, in his risen human nature and united with Godhead, also glorified with the title of Son, in such a supremely exalted state, was and is far above all angels.

^[12] James Macknight, op. cit., p. 510.

^[13] Adam Clarke, op. cit., p. 694.

Hebrews 1:6 --And when he again bringeth in the firstborn into the world, he saith, And let all the angels of God worship him.

Scholars say that the author here quoted from the Septuagint translation of Psalms 97:7, the common versions reading, "Worship him all ye gods." Christ is here called the "firstborn," a favorite expression of Paul who referred to Christ as "the firstborn from the dead" (Colossians 1:18); and as "the firstborn of all creation" (Colossians 1:15). This expression emphasizes the honor and dignity and primacy of Christ.

Of special interest is the word "again," in which it appears that God’s commanding of all the angels to worship Christ has special reference to a second time that Christ is brought into the world; and thus this has been applied to the second coming. For example, Hewitt, in Tyndale’s Commentary, said, "The reference would seem to be to the second coming of Christ."^[14] However, there is one vast consideration that requires that it be construed as a reference to the resurrection of Christ from the dead; because it is certain that angels now worship Christ and that their doing so does not wait upon some future event like the second coming. Besides, Christ’s being raised from the dead was genuinely a coming "again" into the world, his descent into Hades separating between the two times he was in the world. If it should be insisted that this view would relegate the ultimate coming of Christ in judgment to the status of a third coming, this is not logical; because the two comings of Christ, if they be so viewed, were so intimately connected that they stand as one. The big point of this quotation, however, should not be lost sight of; and that is the fact that God has commanded the angels to worship Christ. Great and glorious as angels assuredly are, Christ is infinitely above them.

ENDNOTE:

^[14] Thomas Hewitt, op. cit., p. 56.

Hebrews 1:7 --And of the angels he saith, Who maketh his angels winds, And his ministers a flame of fire.

The pertinent fact of this quotation from Psalms 14:4 is in its reference to the status of angels as servants, that is, ministers of God. Some have concluded that the function of angels, at least partially, is to cooperate by means of using the winds and fire to bring about God’s will; but if such should be true, there is surely no information given in regard to how it is done and under what circumstances it could be expected. Christ’s rebuking the winds and the waves was hailed by Richard Trench as evidence that the fallen angel, Satan, could at least take advantage of certain disorders in nature, or even cause them.^[15] Surely an even greater power pertains to the angels who kept their first estate. That superiority of Christ is seen in the elevation of the Creator above the creature, the master above his servant.

ENDNOTE:

^[15] Richard C. Trench, Miracles (Westwood, New Jersey: Fleming H. Revell Company, 1953), p. 156.

Hebrews 1:8 --But of the Son he saith, Thy throne, O God, is for ever and ever; And the scepter of uprightness is the scepter of thy kingdom.

This quotation is from Psalms 45:6 and relates to the Godhead of Christ.

CHRIST AS GOD

This verse has proved offensive to commentators who apparently resent such a blunt reference to Christ as God; but all kinds of learned arguments, predicated upon the Greek word, whether nominative or vocative, are not able to obscure the obvious and only meaning. Such would-be translations as "God is thy throne," or "Thy throne is God," etc., do not make sense nor harmonize with anything else in the Bible. God is not a chair to be sat upon; and no throne could possibly be God! The reluctance of people to allow so forthright a declaration of Christ’s deity has been often noted. Bruce commented on this, saying "That he should be addressed as God has seemed too daring to many commentators who seek to evade it or explain it away."^[16] Significantly, the most widely accepted versions of the New Testament allow it to stand as here and in KJV and RSV. Hebrews 1:8 must therefore be allowed to take its place as a witness of the eternal power and Godhead of Christ. Other passages bearing the same witness are; John 1:1; John 20:28; Acts 20:28; Romans 9:5; Philippians 2:6; Colossians 2:9; Titus 2:13; 2 Peter 1:1; and 1 John 5:20. To be sure, there are an almost unlimited number of other passages in which Christ’s deity must be inferred, as for example, in "Before Abraham was, I AM" (John 8:58).

A more indirect assault upon the plain meaning of this text is the allegation that would make Psalms 45 merely an epithalamium extolling the virtues of King Solomon (of all people)! Solomon does not fit the declaration here. His throne was not forever and ever; he did not love righteousness, but did love a thousand women; and, as for hating iniquity, he was a gross idolater. No, in the words of Christ himself, "A greater than Solomon is here"!

ENDNOTE:

^[16] F. F. Bruce, op. cit., p. 19.

Hebrews 1:9 --Thou hast loved righteousness and hated iniquity; Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

This is a continuation of the quotation from Psalms 45:6-7; and it cites the reasons for Christ’s exaltation as being founded upon his love of righteousness and corresponding hatred of evil. Can one imagine an application of this Psalm to Solomon? (See under above verse.) The anointing seems not to refer to any formal or official ceremony of appointment for Christ but rather to the happiness and joy which flowed unto him because of his successful encounter and resulting triumph over sin, death, and the devil. In one sense, Christ was anointed at his baptism; but this appears rather as a reference to that overflowing of joy of Jesus, mentioned again in Hebrews 12:3.

Hebrews 1:10-12 --And, Thou, Lord in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands: They shall perish; but thou continuest: And they all shall wax old as doth a garment; And as a mantle shalt thou roll them up, As a garment, and they shall be changed: But thou art the same, And thy years shall not fail.

This quotation is from Psalms 102:25-27; and the great significance of its use here is in the fact that words originally addressed to Jehovah are unhesitatingly applied to Jesus Christ. Westcott was quoted by Hewitt writing of this verse that it is "the application to the Incarnate Son of words addressed to Jehovah."^[17]

Not merely the fact of creation by the Almighty, but the divine supervision of the universe and watchful control of all its changes are affirmed here. Bruce justified the application of this passage to Christ on the basis of the twin facts that the author had already said (Hebrews 1:2) that:

It was through the Son the worlds were made (and that) person to whom these words were spoken is addressed explicitly as the "Lord," and it is God who addresses him thus!^[18]

Christ as the changeless one is the theme of these verses. The universe is constantly changing, however imperceptible those changes appear to the fleeting glance of people. Whatever the wreck of the matter and crush of worlds the future holds, the work and glory of Christ will not be affected. Of special interest is the comparison of the sidereal creation to a garment, indicating that the starry heavens themselves are but the usable and disposable accessories of Godhead. They are God’s garments and are subject to age and change. Exell has this,

The stars are the jewels on his brow; the sky his flowing train; the flowering landscapes, the shining seas, the gorgeous clouds - the fine needlework and wrought gold of his imperial raiment.^[19]

In the light of this revelation, how foolish, therefore, must appear such things as sun worship, or the temptation to view the universe as eternal.

^[17] Thomas Hewitt, op. cit., p. 59.

^[18] F. F. Bruce, op. cit., pp. 21-22.

^[19] Joseph S. Exell, The Biblical Illustrator (Grand Rapids, Michigan: Baker Book House, 1967), p. 53.

Hebrews 1:13 --But of which of the angels hath he said at any time, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet?

The seventh quotation is Psalms 110:1; and the complete verse is thus: "The Lord said unto my Lord, Sit thou on my right hand, until I make thine enemies thy footstool." Here is another instance of God’s being both the speaker and the person spoken to; and it is upon the most convincing evidence that this Psalm is considered Messianic, seeing that Christ himself thus applied it when he pressed the question upon the Pharisees, "How then doth David in the spirit call him Lord?" (Matthew 22:43-44). Added to this, Jesus also identified himself as one "sitting upon the right hand of power" (Mark 14:62), and Paul declared that "He must reign until he hath put all enemies under his feet" (1 Corinthians 15:25).

This reference to "enemies" is a reminder of the opposing forces of evil, against which the servants of Christ are destined to strive throughout the days of their pilgrimage; and, as Exell expressed it,

Even so with the Church of Christ, in which this day we confess ourselves to have our portion, from the first day of her peregrination in earth until her last entrance into glory, there is a perpetual hatred between the serpent and her Head and between the seed of the serpent and her children, in which strife every one of us particularly have our fight, so that from our mother’s womb until we lie down in the grave our life is a warfare upon the earth.^[20]

From that beleaguered citadel of faith in which every child of God is besieged and threatened by the encroachments and frustrations imposed by the evil one, how glorious is the refreshment that comes from a glance heavenward where the Head and Redeemer sits in eternal enthronement, exercising all authority in heaven and upon the earth. Not to lose sight of the argument the author made from this passage, how utterly beyond the glory and authority of angels is that of Christ!

ENDNOTE:

^[20] Ibid., p. 60.

Hebrews 1:14 --Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?

The angels have the nature of servants, or "ministers," as stated here, and thus must ever be accounted inferior to Jesus our Lord; despite this, however, those shining creatures of the unseen world possess a magnificence beyond our imagination; and the service they give to God and their activities on behalf of the saints, so mysteriously mentioned here, are matters of surpassing interest and curiosity. Salvation appears in this verse, not as something people may earn, but as a blessing they shall "inherit," thus corresponding with the same view prevalent throughout the New Testament.

CONCERNING ANGELS

In view of the attention lavished in this chapter upon angels and their place in the economy of redemption, it is considered appropriate to set forth some of the basic scriptural teachings concerning them. They are innumerable (Hebrews 12:22); and from such impressions as may be gathered from our Saviour’s reference to "legions of angels" (Matthew 26:53) and the use of words like "archangel" (Jude 1:1:1:9), as well as from our Lord’s making angels of little children to be of the highest rank in heaven (Matthew 18:10), it is inferred that the angelic host are an organized company, or kingdom; and it is possibly from the nature of such an organization that the various words like "seraphim," "cherubim," and "archangel" have been derived, these terms standing for the several ranks or powers of the angelic company.

The intimate connection of the angels with the affairs of the kingdom of God is seen in the rejoicing of angels over one sinner that repents (Luke 15:7) and in the promise of Christ to confess his followers before God and his holy angels Mark 8:38). The angels attended Christ’s earthly mission, announced his conception and his birth, strengthened him in Gethsemane, awaited his call during the passion, rolled away the stone from his grave, announced his resurrection, and escorted him to glory. In the second advent, Christ will appear with ten thousand angels (perhaps a symbolical number for an infinite host) (2 Thessalonians 1:7); and to those angels of his power shall be assigned the task of separating the precious from the vile (Matthew 13:41; Matthew 13:49). The love of angels for people, though incapable of comparison with the love of Christ for people, is nevertheless a valid assumption from the above premises; and the loving regard of angels stands as an effective foil of the hatred engendered against people by Satan and his angels.

The verse before us is a flat declaration that angels perform services for them that shall inherit eternal life; and a fair inquiry is, "What services?" The scriptures reveal the following kinds of services performed on behalf of people by the angels of God: (1) They bear away the souls of the righteous in death (Luke 16:22), as in the case of Lazarus. (2) They oppose purposes and designs of Satan, not in their own names, but in the name of the Lord (Jude 1:1:1:6). (3) They execute the punitive judgments of God upon the incorrigibly wicked, as in the case of Sennacherib (2 Kings 19:35) and that of Herod (Acts 12:23). (4) They exert influence over the rulers and governments of nations, as in the case of Persia (Daniel 10:20). (5) They aid providentially in bringing the unsaved to hear the redeeming words of the gospel, as in the case of Cornelius (Acts 10:3). (6) They exercise solicitous care over little children, as shown by Jesus’ words (Matthew 18:10). (7) They are actively employed in maintaining free course and availability of the word of God, as indicated by a mighty angel’s holding in his hand "a little book" open (Revelation 10), a book which must certainly be hailed as the New Testament.

People can know nothing of angels except what God has revealed through the Bible; and, even from the Bible, it is possible to make incorrect deductions; but some things are definitely clear. There are countless millions of angels whom God created to perform his will throughout a vast theater of operations, cosmic in dimensions, with particular emphasis upon those matters that concern the salvation of people. Great as the privileges of angels appear to be, it would seem that there are two prerogatives not given them. It is not recorded that any of them ever preached the gospel, nor is it indicated that they have the power to reproduce themselves. Worshipping of the angels is forbidden (Colossians 1:18); and they have no mediatorial function between God and man, that position being reserved to Christ alone (1 Timothy 2:5).