Teks -- Hebrews 1:1-14 (NET)
Nama Orang, Nama Tempat, Topik/Tema Kamus
kecilkan semuaTafsiran/Catatan -- Catatan Kata/Frasa (per frasa)
Robertson -> Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:5; Heb 1:5; Heb 1:6; Heb 1:6; Heb 1:6; Heb 1:6; Heb 1:7; Heb 1:7; Heb 1:7; Heb 1:8; Heb 1:8; Heb 1:9; Heb 1:9; Heb 1:9; Heb 1:10; Heb 1:10; Heb 1:11; Heb 1:11; Heb 1:11; Heb 1:11; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:13; Heb 1:13; Heb 1:13; Heb 1:13; Heb 1:14; Heb 1:14; Heb 1:14; Heb 1:14; Heb 1:14
Robertson: Heb 1:1 - God God ( ho theos ).
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the...
God (
This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Heb 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Heb 1:1-4) reminds one of Luk 1:1-4, Rom 1:1-7, 1Jo 1:1-4. The sentence could have concluded with
Of old time (
"Long ago"as in Mat 11:21.
Robertson: Heb 1:1 - Having spoken Having spoken ( lalēsas ).
First aorist active participle of laleō , originally chattering of birds, then used of the highest form of speech as h...
Having spoken (
First aorist active participle of
Robertson: Heb 1:1 - Unto the fathers Unto the fathers ( tois patrasin ).
Dative case. The Old Testament worthies in general without "our"or "your"as in Joh 6:58; Joh 7:22; Rom 9:5.
Robertson: Heb 1:1 - In the prophets In the prophets ( en tois prophētais ).
As the quickening power of their life (Westcott). So Heb 4:7.
In the prophets (
As the quickening power of their life (Westcott). So Heb 4:7.
Robertson: Heb 1:1 - By divers portions By divers portions ( polumerōs ).
"In many portions."Adverb from late adjective polumerēs (in papyri), both in Vettius Valens , here only in N...
By divers portions (
"In many portions."Adverb from late adjective
Robertson: Heb 1:1 - In divers manners In divers manners ( polutropōs ).
"In many ways."Adverb from old adjective polutropos , in Philo, only here in N.T. The two adverbs together are "a...
In divers manners (
"In many ways."Adverb from old adjective
Robertson: Heb 1:2 - At the end of these days At the end of these days ( ep' eschatou tōn hēmerōn toutōn ).
In contrast with palai above.
At the end of these days (
In contrast with
Robertson: Heb 1:2 - Hath spoken Hath spoken ( elalēsen ).
First aorist indicative of laleō , the same verb as above, "did speak"in a final and full revelation.
Hath spoken (
First aorist indicative of
Robertson: Heb 1:2 - In his Son In his Son ( en huiōi ).
In sharp contrast to en tois prophētais . "The Old Testament slopes upward to Christ"(J. R. Sampey). No article or prono...
In his Son (
In sharp contrast to
Robertson: Heb 1:2 - Hath appointed Hath appointed ( ethēken ).
First aorist (kappa aorist) active of tithēmi , a timeless aorist.
Hath appointed (
First aorist (kappa aorist) active of
Robertson: Heb 1:2 - Heir of all things Heir of all things ( klēronomon pantōn ).
See Mar 12:6 for ho klēronomos in Christ’ s parable, perhaps an allusion here to this parable ...
Heir of all things (
See Mar 12:6 for
Robertson: Heb 1:2 - Through whom Through whom ( di' hou ).
The Son as Heir is also the Intermediate Agent (dia ) in the work of creation as we have it in Col 1:16.; Joh 1:3.
Robertson: Heb 1:2 - The worlds The worlds ( tous aiōnas ).
"The ages"( secula , Vulgate). See Heb 11:3 also where tous aiōnas = ton kosmon (the world) or the universe like...
The worlds (
"The ages"( secula , Vulgate). See Heb 11:3 also where
Robertson: Heb 1:3 - Being Being ( ōn ).
Absolute and timeless existence (present active participle of eimi ) in contrast with genomenos in Heb 1:4 like ēn in Joh 1:1 ...
Robertson: Heb 1:3 - The effulgence of his glory The effulgence of his glory ( apaugasma tēs doxēs ).
The word apaugasma , late substantive from apaugazō , to emit brightness (augē ,augazo...
The effulgence of his glory (
The word
Robertson: Heb 1:3 - The very image of his substance The very image of his substance ( charaktēr tēs hupostaseōs ).
Charaktēr is an old word from charassō , to cut, to scratch, to mark. It f...
The very image of his substance (
Robertson: Heb 1:3 - And upholding And upholding ( pherōn te ).
Present active participle of pherō closely connected with ōn (being) by te and like Col 1:17 in idea. The ne...
And upholding (
Present active participle of
Robertson: Heb 1:3 - By the word of his power By the word of his power ( tōi rēmati tēs dunameōs autou ).
Instrumental case of rēma (word). See Heb 11:3 for rēmati theou (by the w...
Robertson: Heb 1:3 - Purification of sins Purification of sins ( katharismon tōn hamartiōn ).
Katharismos is from katharizō , to cleanse (Mat 8:3; Heb 9:14), here only in Hebrews, but...
Purification of sins (
Robertson: Heb 1:3 - Sat down Sat down ( ekathisen ).
First aorist active of kathizō , "took his seat,"a formal and dignified act.
Sat down (
First aorist active of
Robertson: Heb 1:3 - Of the Majesty on high Of the Majesty on high ( tēs megalosunēs en hupsēlois ).
Late word from megas , only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Heb 1:3; He...
Of the Majesty on high (
Late word from
Robertson: Heb 1:4 - Having become Having become ( genomenos ).
Second aorist middle participle of ginomai . In contrast with on in Heb 1:3.
Having become (
Second aorist middle participle of
Robertson: Heb 1:4 - By so much By so much ( tosoutōi ).
Instrumental case of tosoutos correlative with hosōi (as) with comparative in both clauses (kreittōn , better, com...
By so much (
Instrumental case of
Robertson: Heb 1:4 - Than the angels Than the angels ( tōn aggelōn ).
Ablative of comparison after kreittōn , as often.
Than the angels (
Ablative of comparison after
Robertson: Heb 1:4 - Than they Than they ( par' autous ).
Instead of the ablative autōn here the preposition para (along, by the side of) with the accusative occurs, another ...
Robertson: Heb 1:4 - Hath inherited Hath inherited ( keklēronomēken ).
Perfect active indicative of klēronomeō (from klēronomos , heir, Heb 1:2), and still inherits it, the ...
Hath inherited (
Perfect active indicative of
Robertson: Heb 1:5 - Unto which Unto which ( Tini ).
"To which individual angel."As a class angels are called sons of God (Elohim) (Psa 29:1), but no single angel is called God̵...
Unto which (
"To which individual angel."As a class angels are called sons of God (Elohim) (Psa 29:1), but no single angel is called God’ s Son like the Messiah in Psa 2:7. Dods takes "have I begotten thee"(
Robertson: Heb 1:5 - And again And again ( kai palin ).
This quotation is from 2Sa 7:14. Note the use of eis in the predicate with the sense of "as"like the Hebrew (lxx idiom), n...
And again (
This quotation is from 2Sa 7:14. Note the use of
Robertson: Heb 1:6 - And when he again bringeth in And when he again bringeth in ( hotan de palin eisagagēi ).
Indefinite temporal clause with hotan and second aorist active subjunctive of eisago...
And when he again bringeth in (
Indefinite temporal clause with
Robertson: Heb 1:6 - The first-born The first-born ( ton prōtotokon ).
See Psa 89:28. For this compound adjective applied to Christ in relation to the universe see Col 1:15, to other ...
The world (
"The inhabited earth."See Act 17:6.
Robertson: Heb 1:6 - Let worship Let worship ( proskunēsatōsan ).
Imperative first aorist active third plural of proskuneō , here in the full sense of worship, not mere reveren...
Let worship (
Imperative first aorist active third plural of
Robertson: Heb 1:7 - Of the angels Of the angels ( pros tous aggelous ).
"With reference to"(pros ) as in Luk 20:9. So "of the Son"in Heb 1:8. Note men here and de in Heb 1:8 in c...
Robertson: Heb 1:7 - Winds Winds ( pneumata ).
"Spirits"the word also means. The meaning (note article with aggelous , not with pneumata ) apparently is one that can reduce an...
Winds (
"Spirits"the word also means. The meaning (note article with
Robertson: Heb 1:7 - A flame of fire A flame of fire ( puros phloga ).
Predicate accusative of phlox , old word, in N.T. only here and Luk 16:24. Lunemann holds that the Hebrew here is w...
A flame of fire (
Predicate accusative of
Robertson: Heb 1:8 - O God O God ( ho theos ).
This quotation (the fifth) is from Psa 45:7. A Hebrew nuptial ode (epithalamium ) for a king treated here as Messianic. It is no...
O God (
This quotation (the fifth) is from Psa 45:7. A Hebrew nuptial ode (
Sceptre (
Old word for walking-stick, staff (Heb 11:21).
Robertson: Heb 1:9 - Hath anointed thee Hath anointed thee ( echrisen se ).
First aorist active indicative of chriō , to anoint, from which verb the verbal Christos (Anointed One) comes...
Robertson: Heb 1:9 - With the oil of gladness With the oil of gladness ( elaion agalliaseōs ).
Accusative case with echrisen (second accusative besides se ). Perhaps the festive anointing on...
Robertson: Heb 1:9 - Fellows Fellows ( metochous ).
Old word from metechō , partners, sharers, in N.T. only in Hebrews save Luk 5:7. Note para with accusative here, beside, b...
Fellows (
Old word from
Robertson: Heb 1:10 - Lord Lord ( Kurie ).
In the lxx, not in the Hebrew. Quotation (the sixth) from Psa 102:26-28 through Heb 1:10-12. Note emphatic position of su here at t...
Lord (
In the lxx, not in the Hebrew. Quotation (the sixth) from Psa 102:26-28 through Heb 1:10-12. Note emphatic position of
Robertson: Heb 1:10 - Hast laid the foundation Hast laid the foundation ( ethemeliōsas ).
First aorist active of themelioō , old verb from themelios (foundation) for which see Col 1:23.
Hast laid the foundation (
First aorist active of
They (
The heavens (
Robertson: Heb 1:11 - Shall perish Shall perish ( apolountai ).
Future middle of apollumi . Modern scientists no longer postulate the eternal existence of the heavenly bodies.
Shall perish (
Future middle of
Robertson: Heb 1:11 - But thou continuest But thou continuest ( su de diameneis ).
This is what matters most, the eternal existence of God’ s Son as Creator and Preserver of the universe...
Robertson: Heb 1:11 - Shall wax old Shall wax old ( palaiōthēsontai ).
First future passive indicative of palaioō , from palaios , for which see Luk 12:33; Heb 8:13.
Robertson: Heb 1:12 - A mantle A mantle ( peribolaion ).
Old word for covering from pariballō , to fling around, as a veil in 1Co 11:15, nowhere else in N.T.
A mantle (
Old word for covering from
Robertson: Heb 1:12 - Shalt thou roll up Shalt thou roll up ( helixeis ).
Future active of helissō , late form for heilissō , in N.T. only here and Rev 6:14, to fold together.
Shalt thou roll up (
Future active of
As a garment (
lxx repeats from Heb 1:11.
Robertson: Heb 1:12 - They shall be changed They shall be changed ( allagēsontai ).
Second future passive of allassō , old verb, to change.
They shall be changed (
Second future passive of
Robertson: Heb 1:12 - Shall not fail Shall not fail ( ouk ekleipsousin ).
Future active of ekleipō , to leave out, to fail, used of the sun in Luk 23:45. "Nature is at his mercy, not h...
Shall not fail (
Future active of
Robertson: Heb 1:13 - Hath he said Hath he said ( eirēken ).
Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son’ s superio...
Hath he said (
Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son’ s superiority as the Son of God (his deity) to angels and is from Psa 110:1, a Messianic Psalm frequently quoted in Hebrews.
Robertson: Heb 1:13 - Sit thou Sit thou ( kathou ).
Second person singular imperative middle of kathēmai , to sit, for the longer form kathēso , as in Mat 22:44; Jam 2:3.
Robertson: Heb 1:13 - On my right hand On my right hand ( ek dexiōn mou ).
"From my right."See Heb 1:3 for en dexiāi "at the right hand."
On my right hand (
"From my right."See Heb 1:3 for
Robertson: Heb 1:13 - Till I make Till I make ( heōs an thō ).
Indefinite temporal clause about the future with heōs and the second aorist active subjunctive of tithēmi wi...
Robertson: Heb 1:14 - Ministering spirits Ministering spirits ( leitourgika pneumata ).
Thayer says that leitourgikos was not found in profane authors, but it occurs in the papyri for "work...
Robertson: Heb 1:14 - Sent forth Sent forth ( apostellomena ).
Present passive participle of apostellō , sent forth repeatedly, from time to time as occasion requires.
Sent forth (
Present passive participle of
Robertson: Heb 1:14 - For the sake of For the sake of ( dia ).
With the accusative, the usual causal meaning of dia .
For the sake of (
With the accusative, the usual causal meaning of
Robertson: Heb 1:14 - That shall inherit That shall inherit ( tous mellontas klēronomein ).
"That are going to inherit,"common idiom of mellō (present active participle) with the infin...
That shall inherit (
"That are going to inherit,"common idiom of
Robertson: Heb 1:14 - Salvation Salvation ( sōtērian ).
Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation,"but see Heb 6...
Salvation (
Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation,"but see Heb 6:12; Heb 12:17. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses - not witnesses only, but helpers, agents like ourselves of the immanent God?"(Sir Oliver Lodge, The Hibbert Journal , Jan., 1903, p. 223).
Vincent -> Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:5; Heb 1:5; Heb 1:5; Heb 1:5; Heb 1:6; Heb 1:6; Heb 1:6; Heb 1:7; Heb 1:8; Heb 1:8; Heb 1:8; Heb 1:9; Heb 1:9; Heb 1:9; Heb 1:9; Heb 1:10; Heb 1:10; Heb 1:11; Heb 1:11; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:13; Heb 1:13; Heb 1:14
God
Both stages of the revelation were given by God.
Vincent: Heb 1:1 - At sundry times At sundry times ( πολυμερῶς )
Rend. in many parts . N.T.o . o lxx, but πολυμερής Wisd. 7:22. In the first stage of hi...
At sundry times (
Rend. in many parts . N.T.o . o lxx, but
Vincent: Heb 1:1 - In divers manners In divers manners ( πολυτροπῶς )
Rend. in many ways . N.T.o . lxx, 4 Macc. 3:21. This refers to the difference of the various re...
In divers manners (
Rend. in many ways . N.T.o . lxx, 4 Macc. 3:21. This refers to the difference of the various revelations in contents and form. Not the different ways in which God imparted his revelations to the prophets, but the different ways in which he spoke by the prophets to the fathers: in one way through Moses, in another through Elijah, in others through Isaiah, Ezekiel, etc. At the founding of the Old Testament kingdom of God, the character of the revelation was elementary. Later it was of a character to appeal to a more matured spiritual sense, a deeper understanding and a higher conception of the law. The revelation differed according to the faithfulness or unfaithfulness of the covenant-people. Comp. Eph 3:10, the many-tinted wisdom of God , which is associated with this passage by Clement of Alexandria ( Strom . i. 4, 27). " Fitly, therefore, did the apostle call the wisdom of God many-tinted , as showing its power to benefit us in many parts and in many ways ."
Vincent: Heb 1:1 - Spake Spake ( λαλήσας )
See on Mat 28:18. Often in the Epistle of the announcement of the divine will by men , as Heb 7:14; Heb 9:19; by ang...
Spake (
See on Mat 28:18. Often in the Epistle of the announcement of the divine will by men , as Heb 7:14; Heb 9:19; by angels , as Heb 2:2; by God himself or Christ , as Heb 2:3; Heb 5:5; Heb 12:25. In Paul, almost always of men: once of Christ, 2Co 13:3; once of the Law, personified, Rom 3:9.
Vincent: Heb 1:1 - In time past In time past ( πάλαι )
Better, of old . The time of the Old Testament revelation. It indicates a revelation, not only given, but comple...
In time past (
Better, of old . The time of the Old Testament revelation. It indicates a revelation, not only given, but completed in the past.
Vincent: Heb 1:1 - Unto the fathers Unto the fathers ( τοῖς πατράσιν )
Thus absolutely, Joh 7:22; Rom 9:5; Rom 15:8. More commonly with your or our .
Vincent: Heb 1:2 - In these last times In these last times ( ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων )
Lit. at the last of these days . The exac...
In these last times (
Lit. at the last of these days . The exact phrase only here; but comp 1Pe 1:20 and Jud 1:18. lxx,
Vincent: Heb 1:2 - Hath spoken unto us Hath spoken unto us ( ἐλάλησεν ἡμῖν )
Rend. spake , referring to the time of Christ's teaching in the flesh. To us God s...
Hath spoken unto us (
Rend. spake , referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old.
Vincent: Heb 1:2 - By his son By his son ( ἐν υἱῷ )
Lit. in a son . Note the absence of the article. Attention is directed, not to Christ's divine personalit...
By his son (
Lit. in a son . Note the absence of the article. Attention is directed, not to Christ's divine personality, but to his filial relation. While the former revelation was given through a definite class, the prophets, the new revelation is given through one who is a son as distinguished from a prophet. He belongs to another category. The revelation was a son-revelation . See Heb 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Heb 5:5. For a similar use of
Vincent: Heb 1:2 - Whom he hath appointed heir of all things Whom he hath appointed heir of all things ( ὃν ἔθηκεν κληρονόμον πάντων )
For ἔθηκεν appointed , s...
Whom he hath appointed heir of all things (
For
Vincent: Heb 1:2 - By whom also he made the worlds By whom also he made the worlds ( δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας )
Διὰ commonly expresses second...
By whom also he made the worlds (
Vincent: Heb 1:3 - Being Being ( ὢν )
Representing absolute being. See on Joh 1:1. Christ's absolute being is exhibited in two aspects, which follow:
Being (
Representing absolute being. See on Joh 1:1. Christ's absolute being is exhibited in two aspects, which follow:
Vincent: Heb 1:3 - The brightness of his glory The brightness of his glory ( ἀπαύγασμα τῆς δόξης αὐτοῦ )
Of God's glory. For brightness rend. effulgence ...
The brightness of his glory (
Of God's glory. For brightness rend. effulgence .
Vincent: Heb 1:3 - The express image of his person The express image of his person ( χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ )
Rend the very image (or impress ) ...
The express image of his person (
Rend the very image (or impress ) of his substance The primary sense of
Vincent: Heb 1:3 - And upholding all things And upholding all things ( φέρων τε τὰ πάντα )
Rend. maintaining . Upholding conveys too much the idea of the passive supp...
And upholding all things (
Rend. maintaining . Upholding conveys too much the idea of the passive support of a burden. " The Son is not an Atlas, sustaining the dead weight of the world" (quoted by Westcott). Neither is the sense that of ruling or guiding , as Philo ( De Cherub . § 11), who describes the divine word as " the steersman and pilot of the all." It implies sustaining , but also movement . It deals with a burden, not as a dead weight, but as in continual movement; as Weiss puts it, " with the all in all its changes and transformations throughout the aeons." It is concerned, not only with sustaining the weight of the universe, but also with maintaining its coherence and carrying on its development. What is said of God, Col 1:17, is here said or implied of Christ:
Vincent: Heb 1:3 - By the word of his power By the word of his power ( τῷ ῥήματι τῆς δυνάμεως αὐτοῦ )
The phrase N.T.o ., but comp Luk 1:37, and see ...
By the word of his power (
The phrase N.T.o ., but comp Luk 1:37, and see note. The word is that in which the Son's power manifests itself.
Vincent: Heb 1:3 - When he had by himself purged our sins When he had by himself purged our sins ( καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος )
Omit by himself ; yet...
When he had by himself purged our sins (
Omit by himself ; yet a similar thought is implied in the middle voice,
Vincent: Heb 1:3 - Sat down on the right hand of the majesty on high Sat down on the right hand of the majesty on high ( ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλο...
Sat down on the right hand of the majesty on high (
Comp. Psa 110:1, Heb 8:1; Heb 10:12; Heb 12:2; Eph 1:20; Rev 3:21. The verb denotes a solemn , formal act; the assumption of a position of dignity and authority The reference is to Christ's ascension. In his exalted state he will still be bearing on all things toward their consummation, still dealing with sin as the great high priest in the heavenly sanctuary. This is elaborated later. See Heb 8:1-13; Heb 9:12 ff.
Vincent: Heb 1:4 - Being made so much better than the angels The detailed development of the argument is now introduced. The point is to show the superiority of the agent of the new dispensation to the agents o...
The detailed development of the argument is now introduced. The point is to show the superiority of the agent of the new dispensation to the agents of the old - the angels and Moses. Christ's superiority to the angels is first discussed.
Being made so much better than the angels (
The informal and abrupt introduction of this topic goes to show that the writer was addressing Jewish Christians, who were familiar with the prominent part ascribed to angels in the O.T. economy, especially in the giving of the law. See on Gal 3:9. For being made , rend. having become ; which is to be taken in close connection with sat down , etc., and in contrast with
Vincent: Heb 1:4 - He hath by inheritance obtained He hath by inheritance obtained ( κεκληρονόμηκεν )
More neatly, as Rev., hath inherited , as a son. See Heb 1:2, and comp. Rom...
Vincent: Heb 1:4 - More excellent More excellent ( διαφορώτερον )
Διάφορος only once outside of Hebrews, Rom 12:6. The comparative only in Hebrews. In the...
More excellent (
Vincent: Heb 1:4 - Than they Than they ( παρ ' αὐτοὺς )
Lit. beside or in comparison with them . Παρα , indicating comparison, occurs a few times in...
Vincent: Heb 1:5 - To which The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly ...
The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show the surpassing excellence of Christ's name as set forth in Scripture. The quotations present difficulty in that they appear, in great part, to be used in a sense and with an application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them accordingly; and that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people. Certain passages in Paul are open to the same objection, as Gal 3:16; Gal 4:22-25.
To which (
Note the author's characteristic use of the question to express denial. Comp. Heb 1:14; Heb 2:3; Heb 3:17; Heb 7:11; Heb 12:7.
First quotation from Psa 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh , and is said to be " begotten" on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Act 4:25, and these words Act 13:33.
Vincent: Heb 1:5 - Thou art my Son Thou art my Son
Note the emphatic position of υἱός son . See on Heb 1:4. In the O.T. son is applied to angels collectively , but neve...
Vincent: Heb 1:5 - Have I begotten Have I begotten ( γεγέννηκα )
Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official...
Have I begotten (
Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official installation appears to have its N.T. counterpart in the resurrection of Christ. In Act 13:33, this is distinctly asserted; and in Rom 1:4, Paul says that Christ was " powerfully declared" to be the Son of God by the resurrection from the dead. Comp. Col 1:18; Rev 1:5.
Second quotation, 2Sa 7:14. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh will adopt as his son. In 2Co 6:18, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David.
Vincent: Heb 1:5 - A father - a son A father - a son ( εἰς πατέρα - εἰς υἱόν )
Lit. for or as a father - son . This usage of εἰς mostly in O....
Vincent: Heb 1:6 - And again, when he bringeth in, etc Third quotation, marking the relation of angels to the Son.
And again, when he bringeth in, etc. ( ὅταν δὲ πάλιν εἰσαγά...
Third quotation, marking the relation of angels to the Son.
And again, when he bringeth in, etc. (
Const. again with bringeth in . " When he a second time bringeth the first-begotten into the world." Referring to the second coming of Christ. Others explain again as introducing a new citation as in Heb 1:5; but this would require the reading
Vincent: Heb 1:6 - The first-begotten The first-begotten ( τὸν πρωτότοκον )
Mostly in Paul and Hebrews. Comp. Rom 8:29; Col 1:15, Col 1:18; Rev 1:5. Μονογενη...
The first-begotten (
Mostly in Paul and Hebrews. Comp. Rom 8:29; Col 1:15, Col 1:18; Rev 1:5.
Vincent: Heb 1:6 - And let all the angels of God worship him And let all the angels of God worship him ( καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ ) ...
And let all the angels of God worship him (
Vincent: Heb 1:7 - Who maketh his angels spirits Fourth quotation, Psa 103:4, varies slightly from lxx in substituting a flame of fire for flaming fire .
Who maketh his angels spirits ( ...
Fourth quotation, Psa 103:4, varies slightly from lxx in substituting a flame of fire for flaming fire .
Who maketh his angels spirits (
For spirits rend. winds This meaning is supported by the context of the Psalm, and by Joh 3:8.
Vincent: Heb 1:8 - Thy throne, O God Fifth quotation, Psa 45:7, Psa 45:8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and r...
Fifth quotation, Psa 45:7, Psa 45:8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously administered.
Thy throne, O God (
I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed: " thy throne (which is a throne) of God" : " thy throne is (a throne) of God" : " God is thy throne." Some suspect that the Hebrew text is defective.
Vincent: Heb 1:8 - Forever and ever Forever and ever ( εἰς τὸν αἰῶνα τοῦ αἰῶνος )
Lit. unto the aeon of the aeon . See additional note o...
Forever and ever (
Lit. unto the aeon of the aeon . See additional note on 2Th 1:9.
Vincent: Heb 1:8 - A sceptre of righteousness A sceptre of righteousness ( ἡ ῥάβδος τῆς εὐθύτητος )
Rend. the sceptre. The phrase N.T.o . o lxx. Ἐυθύ...
A sceptre of righteousness (
Rend. the sceptre. The phrase N.T.o . o lxx.
Iniquity (
Lit. lawlessness .
Vincent: Heb 1:9 - Hath anointed Hath anointed ( ἔχρισεν )
See on Christ , Mat 1:1. The ideas of the royal and the festive unction are combined. The thought includes ...
Hath anointed (
See on Christ , Mat 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement.
Vincent: Heb 1:9 - Oil of gladness Oil of gladness ( ἔλαιον ἀγαλλιάσεως )
The phrase N.T.o . o lxx. Ἀγαλλίασις exultant joy. Comp. Luk 1:44...
Vincent: Heb 1:9 - Fellows Fellows ( μετόχους )
With exception of Luk 5:7, only in Hebrews. Lit. partakers . In the Psalm it is applied to other kings: here to a...
Fellows (
With exception of Luk 5:7, only in Hebrews. Lit. partakers . In the Psalm it is applied to other kings: here to angels.
Vincent: Heb 1:10 - And - in the beginning Sixth quotation (Heb 1:10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psa 102:26-28. The Psalm declares...
Sixth quotation (Heb 1:10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psa 102:26-28. The Psalm declares the eternity of Jahveh.
And - in the beginning (
And connects what follows with unto the Son he saith , etc., Heb 1:8.
Vincent: Heb 1:10 - Hast laid the foundation Hast laid the foundation ( ἐθεμελίωσας )
Only here in Hebrews. In Paul, Eph 3:18; Col 1:23.
They (
The heavens: not heaven and earth.
Vincent: Heb 1:11 - Remainest Remainest ( διαμένεις )
Note the present tense: not shalt remain . Permanency is the characteristic of God in the absolute and eter...
Remainest (
Note the present tense: not shalt remain . Permanency is the characteristic of God in the absolute and eternal present.
Vincent: Heb 1:12 - Vesture Vesture ( περιβόλαιον )
Only here and 1Co 11:5. From περιβάλλειν to throw around: a wrapper , mantle .
Vesture (
Only here and 1Co 11:5. From
Vincent: Heb 1:12 - Shalt thou fold them up Shalt thou fold them up ( ἑλίξεις αὐτούς )
Rather, roll them up. A scribal error for ἀλλάξεις shalt change ...
Shalt thou fold them up (
Rather, roll them up. A scribal error for
Vincent: Heb 1:12 - Shall not fail Shall not fail ( οὐκ ἐκλείψουσιν )
Shall not be ended. With this exception the verb only in Luke's Gospel. See Luk 16:9; Luk ...
Vincent: Heb 1:13 - Sit Seventh quotation, Psalm 109. No one of the angels was ever enthroned at God's right hand.
Sit ( κάθου )
Or be sitting , as distinguis...
Vincent: Heb 1:13 - On my right hand On my right hand ( ἐκ δεξιῶν μοῦ )
Lit. " from my right hand." The usual formula is ἐν δεξίᾳ . The genitive in...
On my right hand (
Lit. " from my right hand." The usual formula is
Vincent: Heb 1:14 - Ministering spirits Ministering spirits ( λειτουργικὰ πνεύματα )
Summing up the function of the angels as compared with Christ. Christ's is th...
Ministering spirits (
Summing up the function of the angels as compared with Christ. Christ's is the highest dignity. He is co-ruler with God. The angels are servants appointed for service to God for the sake of (
Wesley -> Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:2; Heb 1:2; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:4; Heb 1:5; Heb 1:5; Heb 1:6; Heb 1:6; Heb 1:6; Heb 1:7; Heb 1:7; Heb 1:8; Heb 1:9; Heb 1:9; Heb 1:9; Heb 1:9; Heb 1:10; Heb 1:12; Heb 1:12; Heb 1:13; Heb 1:14; Heb 1:14; Heb 1:14
Wesley: Heb 1:1 - God, who at sundry times The creation was revealed in the time of Adam; the last judgment, in the time of Enoch: and so at various times, and in various degrees, more explicit...
The creation was revealed in the time of Adam; the last judgment, in the time of Enoch: and so at various times, and in various degrees, more explicit knowledge was given.
Wesley: Heb 1:1 - In divers manners In visions, in dreams, and by revelations of various kinds. Both these are opposed to the one entire and perfect revelation which he has made to us by...
In visions, in dreams, and by revelations of various kinds. Both these are opposed to the one entire and perfect revelation which he has made to us by Jesus Christ. The very number of the prophets showed that they prophesied only "in part." Of old - There were no prophets for a large tract of time before Christ came, that the great Prophet might be the more earnestly expected.
A part is put for the whole; implying every kind of divine communication.
Wesley: Heb 1:1 - By the prophets The mention of whom is a virtual declaration that the apostle received the whole Old Testament, and was not about to advance any doctrine in contradic...
The mention of whom is a virtual declaration that the apostle received the whole Old Testament, and was not about to advance any doctrine in contradiction to it.
Intimating that no other revelation is to be expected.
All things, and in the most perfect manner.
Wesley: Heb 1:1 - By his Son Alone. The Son spake by the apostles. The majesty of the Son of God is proposed, Absolutely, by the very name of Son, Heb 1:1, and by three glorious p...
Alone. The Son spake by the apostles. The majesty of the Son of God is proposed, Absolutely, by the very name of Son, Heb 1:1, and by three glorious predicates, - "whom he hath appointed," "by whom he made," who "sat down;" whereby he is described from the beginning to the consummation of all things, Heb 1:2-3 Comparatively to angels, Heb 1:4. The proof of this proposition immediately follows: the name of Son being proved, Heb 1:5; his being "heir of all things," Heb 1:6-9; his making the worlds, Heb 1:10-12 his sitting at God's right hand, Heb 1:13, &c.
Wesley: Heb 1:2 - Whom he hath appointed heir of all things After the name of Son, his inheritance is mentioned. God appointed him the heir long before he made the worlds, Eph 3:11; Pro 8:22, &c. The Son is the...
Wesley: Heb 1:2 - By whom he also made the worlds Therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by him to us only "in these last days."
Therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by him to us only "in these last days."
Wesley: Heb 1:3 - Who sat down The third of these glorious predicates, with which three other particulars are interwoven, which are mentioned likewise, and in the same order, Col 1:...
The third of these glorious predicates, with which three other particulars are interwoven, which are mentioned likewise, and in the same order, Col 1:15, Col 1:17, Col 1:20. Who, being - The glory which he received in his exaltation at the right hand of the Father no angel was capable of; but the Son alone, who likewise enjoyed it long before.
Wesley: Heb 1:3 - The brightness of his glory Glory is the nature of God revealed in its brightness.
Glory is the nature of God revealed in its brightness.
Wesley: Heb 1:3 - The express image Or stamp. Whatever the Father is, is exhibited in the Son, as a seal in the stamp on wax.
Or stamp. Whatever the Father is, is exhibited in the Son, as a seal in the stamp on wax.
Wesley: Heb 1:3 - Of his person Or substance. The word denotes the unchangeable perpetuity of divine life and power.
Or substance. The word denotes the unchangeable perpetuity of divine life and power.
Visible and invisible, in being.
That is, by his powerful word.
Without any Mosaic rites or ceremonies.
Wesley: Heb 1:3 - Purged our sins In order to which it was necessary he should for a time divest himself of his glory. In this chapter St. Paul describes his glory chiefly as he is the...
In order to which it was necessary he should for a time divest himself of his glory. In this chapter St. Paul describes his glory chiefly as he is the Son of God; afterwards, Heb 2:6, &c., the glory of the man Christ Jesus. He speaks, indeed, briefly of the former before his humiliation, but copiously after his exaltation; as from hence the glory he had from eternity began to be evidently seen. Both his purging our sins, and sitting on the right hand of God, are largely treated of in the seven following chapters.
Wesley: Heb 1:3 - Sat down The priests stood while they ministered: sitting, therefore, denotes the consummation of his sacrifice. This word, sat down, contains the scope, the t...
The priests stood while they ministered: sitting, therefore, denotes the consummation of his sacrifice. This word, sat down, contains the scope, the theme, and the sum, of the epistle.
Wesley: Heb 1:4 - -- This verse has two clauses, the latter of which is treated of, Heb 1:5; the former, Heb 1:13. Such transpositions are also found in the other epistles...
This verse has two clauses, the latter of which is treated of, Heb 1:5; the former, Heb 1:13. Such transpositions are also found in the other epistles of St. Paul, but in none so frequently as in this. The Jewish doctors were peculiarly fond of this figure, and used it much in all their writings. The apostle therefore, becoming all things to all men, here follows the same method. All the inspired writers were readier in all the figures of speech than the most experienced orators.
By his exaltation, after he had been lower than them, Heb 2:9.
Wesley: Heb 1:4 - So much higher than the angels It was extremely proper to observe this, because the Jews gloried in their law, as it was delivered by the ministration of angels. How much more may w...
It was extremely proper to observe this, because the Jews gloried in their law, as it was delivered by the ministration of angels. How much more may we glory in the gospel, which was given, not by the ministry of angels, but of the very Son of God! As he hath by inheritance a more excellent name - Because he is the Son of God, he inherits that name, in right whereof he inherits all things His inheriting that name is more ancient than all worlds; his inheriting all things, as ancient as all things.
Wesley: Heb 1:4 - Than they This denotes an immense pre - eminence. The angels do not inherit all things, but are themselves a portion of the Son's inheritance, whom they worship...
This denotes an immense pre - eminence. The angels do not inherit all things, but are themselves a portion of the Son's inheritance, whom they worship as their Lord.
God of God, Light of Light.
Wesley: Heb 1:5 - This day have I begotten thee I have begotten thee from eternity, which, by its unalter able permanency of duration, is one continued, unsuccessive day. I will be to him a Father, ...
I have begotten thee from eternity, which, by its unalter able permanency of duration, is one continued, unsuccessive day. I will be to him a Father, and he shall be to me a Son - I will own myself to be his Father, and him to be my Son, by eminent tokens of my peculiar love The former clause relates to his natural Sonship, by an eternal, inconceivable generation; the other, to his Father's acknowledgment and treatment of him as his incarnate Son. Indeed this promise related immediately to Solomon, but in a far higher sense to the Messiah. Psa 2:7; 2Sa 7:14
That is, in another scripture.
Wesley: Heb 1:6 - He God. Saith, when he bringeth in his first - begotten - This appellation includes that of Son, together with the rights of primogeniture, which the fir...
God. Saith, when he bringeth in his first - begotten - This appellation includes that of Son, together with the rights of primogeniture, which the first - begotten Son of God enjoys, in a manner not communicable to any creature.
Wesley: Heb 1:6 - Into the world Namely, at his incarnation. He saith, Let all the angels of God worship him - So much higher was he, when in his lowest estate, than the highest angel...
Namely, at his incarnation. He saith, Let all the angels of God worship him - So much higher was he, when in his lowest estate, than the highest angel. Psa 97:7.
Wesley: Heb 1:7 - Who maketh his angels This implies, they are only creatures, whereas the Son is eternal, Heb 1:8; and the Creator himself, Heb 1:10.
Wesley: Heb 1:7 - Spirits and a flame of fire Which intimates not only their office, but also their nature; which is excellent indeed, the metaphor being taken from the most swift, subtle, and eff...
Which intimates not only their office, but also their nature; which is excellent indeed, the metaphor being taken from the most swift, subtle, and efficacious things on earth; but nevertheless infinitely below the majesty of the Son. Psa 104:4.
Wesley: Heb 1:8 - O God God, in the singular number, is never in scripture used absolutely of any but the supreme God. Thy reign, of which the sceptre is the ensign, is full ...
God, in the singular number, is never in scripture used absolutely of any but the supreme God. Thy reign, of which the sceptre is the ensign, is full of justice and equity. Psa 45:6-7.
Wesley: Heb 1:9 - Thou hast loved righteousness and hated iniquity Thou art infinitely pure and holy.
Thou art infinitely pure and holy.
Who, as thou art Mediator, is thy God.
Wesley: Heb 1:9 - Hath anointed thee with the oil of gladness With the Holy Ghost, the fountain of joy.
With the Holy Ghost, the fountain of joy.
Above all the children of men.
Wesley: Heb 1:10 - Thou The same to whom the discourse is addressed in the preceding verse. Psa 102:25-26
The same to whom the discourse is addressed in the preceding verse. Psa 102:25-26
With all ease.
Wesley: Heb 1:12 - They shall be changed Into new heavens and a new earth. But thou art eternally the same.
Into new heavens and a new earth. But thou art eternally the same.
Wesley: Heb 1:14 - Are they not all Though of various orders. Ministering spirits, sent forth - Ministering before God, sent forth to men.
Though of various orders. Ministering spirits, sent forth - Ministering before God, sent forth to men.
In numerous offices of protection, care, and kindness.
Wesley: Heb 1:14 - Who Having patiently continued in welldoing, shall inherit everlasting salvation.
Having patiently continued in welldoing, shall inherit everlasting salvation.
JFB -> Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:1; Heb 1:2; Heb 1:2; Heb 1:2; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:3; Heb 1:4; Heb 1:4; Heb 1:5; Heb 1:5; Heb 1:5; Heb 1:6; Heb 1:6; Heb 1:7; Heb 1:7; Heb 1:8; Heb 1:8; Heb 1:8; Heb 1:9; Heb 1:9; Heb 1:9; Heb 1:10; Heb 1:10; Heb 1:10; Heb 1:10; Heb 1:10; Heb 1:11; Heb 1:11; Heb 1:11; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:12; Heb 1:13; Heb 1:14; Heb 1:14; Heb 1:14; Heb 1:14
JFB: Heb 1:1 - at sundry times Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quar...
Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (1Co 13:12).
JFB: Heb 1:1 - in divers manners For example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses,...
For example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [THEODORET]. (Compare Num 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3).
JFB: Heb 1:1 - spake The expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It ...
The expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c.
JFB: Heb 1:1 - in time past From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an ...
The Jewish fathers. The Jews of former days (1Co 10:1).
JFB: Heb 1:1 - by Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of Go...
Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mat 21:34, Mat 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; Joh 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Rev 19:10), and of the law of Moses (Joh 1:17; Joh 5:46).
JFB: Heb 1:2 - in these last days In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the ...
In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the age to come" (Heb 2:5; Heb 6:5). The days of Messiah were the transition period or "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation.
JFB: Heb 1:2 - by his Son Greek, "IN (His) Son" (Joh 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious ...
Greek, "IN (His) Son" (Joh 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus His course is described from the beginning of all things till he reached the goal (Heb 1:2-3). (2) Relatively, in comparison with the angels, Heb 1:4; the confirmation of this follows, and the very name "Son" is proved at Heb 1:5; the "heirship," Heb 1:6-9; the "making the worlds," Heb 1:10-12; the "sitting at the right hand" of God, Heb 1:13-14." His being made heir follows His sonship, and preceded His making the worlds (Pro 8:22-23; Eph 3:11). As the first begotten, He is heir of the universe (Heb 1:6), which He made instrumentally, Heb 11:3, where "by the Word of God" answers to "by whom"' (the Son of God) here (Joh 1:3). Christ was "appointed" (in God's eternal counsel) to creation as an office; and the universe so created was assigned to Him as a kingdom. He is "heir of all things" by right of creation, and especially by right of redemption. The promise to Abraham that he should be heir of the world had its fulfilment, and will have it still more fully, in Christ (Rom 4:13; Gal 3:16; Gal 4:7).
JFB: Heb 1:2 - worlds The inferior and the superior worlds (Col 1:16). Literally, "ages" with all things and persons belonging to them; the universe, including all space an...
The inferior and the superior worlds (Col 1:16). Literally, "ages" with all things and persons belonging to them; the universe, including all space and ages of time, and all material and spiritual existences. The Greek implies, He not only appointed His Son heir of all things before creation, but He also (better than "also He") made by Him the worlds.
By pre-existent and essential being.
JFB: Heb 1:3 - brightness of his glory Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. "Who is so senseless as to doubt concerning the eternal being of the Son? ...
Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. "Who is so senseless as to doubt concerning the eternal being of the Son? For when has one seen light without effulgence?" [ATHANASIUS, Against Arius, Orations, 2]. "The sun is never seen without effulgence, nor the Father without the Son" [THEOPHYLACT]. It is because He is the brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His divine glory (Joh 6:62; Joh 17:5; compare Wisdom 7:25-26, where similar things are said of wisdom).
JFB: Heb 1:3 - express image "impress." But veiled in the flesh.
The Sun of God in glory beams
Too bright for us to scan;
But we can face the light that streams
For the mil...
"impress." But veiled in the flesh.
The Sun of God in glory beams
Too bright for us to scan;
But we can face the light that streams
For the mild Son of man. (2Co 3:18)
Greek, "of His substantial essence"; "hypostasis."
JFB: Heb 1:3 - upholding all things Greek, "the universe." Compare Col 1:15, Col 1:17, Col 1:20, which enumerates the three facts in the same order as here.
JFB: Heb 1:3 - by the word Therefore the Son of God is a Person; for He has the word [BENGEL]. His word is God's word (Heb 11:3).
Therefore the Son of God is a Person; for He has the word [BENGEL]. His word is God's word (Heb 11:3).
JFB: Heb 1:3 - of his power "The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
Omitted in the oldest manuscripts.
JFB: Heb 1:3 - purged Greek, "made purification of . . . sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscrip...
Greek, "made purification of . . . sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscripts. Sin was the great uncleanness in God's sight, of which He has effected the purgation by His sacrifice [ALFORD]. Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling the heavenly mercy seat, come into immediate contact with God. EBRARD says, "The mediation between man and God, who was present in the Most Holy Place, was revealed in three forms: (1) In sacrifices (typical propitiations for guilt); (2) In the priesthood (the agents of those sacrifices); (3) In the Levitical laws of purity (Levitical purity being attained by sacrifice positively, by avoidance of Levitical pollution negatively, the people being thus enabled to come into the presence of God without dying, Deu 5:26)" (Lev. 16:1-34).
JFB: Heb 1:3 - sat down on the right hand of the Majesty on high Fulfilling Psa 110:1. This sitting of the Son at God's fight hand was by the act of the Father (Heb 8:1; Eph 1:20); it is never used of His pre-existi...
Fulfilling Psa 110:1. This sitting of the Son at God's fight hand was by the act of the Father (Heb 8:1; Eph 1:20); it is never used of His pre-existing state co-equal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the presence of God (Rom 8:34): a relation towards God and us about to come to an end when its object has been accomplished (1Co 15:28).
JFB: Heb 1:4 - Being made . . . better By His exaltation by the Father (Heb 1:3, Heb 1:13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. ...
By His exaltation by the Father (Heb 1:3, Heb 1:13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. As "being" (Heb 1:3) expresses His essential being so "being made" (Heb 7:26) marks what He became in His assumed manhood (Phi 2:6-9). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is (Heb 1:4-14) as God, and has been made, as the exalted Son of man (Heb 2:5-18), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at different times in the Old Testament, did not bring man and God into personal union, as the manifestation of God in human flesh does.
JFB: Heb 1:4 - by inheritance obtained He always had the thing itself, namely, Sonship; but He "obtained by inheritance," according to the promise of the Father, the name "Son," whereby He ...
He always had the thing itself, namely, Sonship; but He "obtained by inheritance," according to the promise of the Father, the name "Son," whereby He is made known to men and angels. He is "the Son of God" is a sense far exalted above that in which angels are called "sons of God" (Job 1:6; Job 38:7). "The fulness of the glory of the peculiar name "the Son of God," is unattainable by human speech or thought. All appellations are but fragments of its glory beams united in it as in a central sun, Rev 19:12. A name that no than knew but He Himself."
Substantiating His having "obtained a more excellent name than the angels."
JFB: Heb 1:5 - unto which A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13; Heb 2:16; Heb 7:3, Heb 7:14) [BENGEL].
JFB: Heb 1:5 - this day have I begotten thee (Psa 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His...
(Psa 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Act 13:33; Rom 1:4). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as sent by God; (3) By resurrection, as "the first-begotten of the dead" (compare Luk 20:36; Rom 1:4; Rev 1:5); (4) By actual possession, as heir of all [BISHOP PEARSON]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings (2Sa. 8:1-18; Psa 2:2-3, Psa 2:9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets (Hebrew, "anointed," Psa 2:6) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in Greek is emphatic; I the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-begotten of the dead" (Col 1:18; Rev 1:5). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. ALFORD refers "this day" to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" (Pro 30:4; Joh 10:30, Joh 10:38; Joh 16:28; Joh 17:8). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the inheritance (Heb 1:4). The "bringing the first-begotten into the world" (Heb 1:6), is not subsequent, as ALFORD thinks, to Heb 1:5, but anterior to it (compare Act 2:30-35).
JFB: Heb 1:6 - And Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Psa 97:7, which shows that not only at His resurrection, but also in ...
Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Psa 97:7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare Heb 9:11; Heb 10:5) as man, in His incarnation, nativity (Luk 2:9-14), temptation (Mat 4:10-11), resurrection (Mat 28:2), and future second advent in glory, angels were designed by God to be subject to Him. Compare 1Ti 3:16, "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences (Eph 3:10; 2Th 1:9-10; 1Pe 3:22). The fullest realization of His Lordship shall be at His second coming (Psa 97:7; 1Co 15:24-25; Phi 2:9). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. KIMCHI says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him.
JFB: Heb 1:6 - the world Subject to Christ (Heb 2:5). As "the first-begotten" He has the rights of primogeniture (Rom 8:29); Col 1:15-16, Col 1:18). In Deu 32:43, the Septuagi...
Subject to Christ (Heb 2:5). As "the first-begotten" He has the rights of primogeniture (Rom 8:29); Col 1:15-16, Col 1:18). In Deu 32:43, the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from Psa 97:7. The type David, in the Psa 89:27 (quoted in Heb 1:5), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," Psa 97:7); for He is "King of kings and Lord of lords" (Rev 19:16). In the Greek, "again" is transposed; but this does not oblige us, as ALFORD thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare Mat 5:33; Greek, Joh 12:39).
The Greek is rather, "In reference TO the angels."
JFB: Heb 1:7 - spirits Or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds ...
Or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [ALFORD]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Psa 18:10, "a cherub . . . the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psa 104:3-4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jdg 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zec 5:9); at other times to resemble men (Gen 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Rev 14:7; Rev 22:8-9).
The Greek has the article to mark emphasis (Psa 45:6-7).
JFB: Heb 1:8 - for ever . . . righteousness Everlasting duration and righteousness go together (Psa 45:2; Psa 89:14).
JFB: Heb 1:8 - a sceptre of righteousness Literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Est 4:11).
Literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Est 4:11).
"unnrighteousness." Some oldest manuscripts read, "lawlessness."
Because God loves righteousness and hates iniquity.
JFB: Heb 1:9 - God . . . thy God JEROME, AUGUSTINE, and others translate Psa 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true ...
JEROME, AUGUSTINE, and others translate Psa 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in Heb 1:8. The anointing here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniquity), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel--"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts (Psa 23:5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Psa 2:6, Psa 2:8. So David, His type, was first anointed at Bethlehem (1Sa 16:13; Psa 89:20); and yet again at Hebron, first over Judah (2Sa 2:4), then over all Israel (2Sa 5:3); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities (Eph 1:20-21). The forty-fifth Psalm in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy.
In another passage (Psa 102:25-27) He says.
JFB: Heb 1:10 - in the beginning English Version, Psa 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Gen 1:1) answers by contrast to the en...
English Version, Psa 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Gen 1:1) answers by contrast to the end implied in "They shall perish," &c. The Greek order here (not in the Septuagint) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [BENGEL].
"firmly founded" is included in the idea of the Greek.
JFB: Heb 1:10 - heavens Plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10).
Plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10).
The heavens, as a woven veil or curtain spread out.
JFB: Heb 1:11 - They The earth and the heavens in their present state and form "shall perish" (Heb 12:26-27; 2Pe 3:13). "Perish" does not mean annihilation; just as it did...
The earth and the heavens in their present state and form "shall perish" (Heb 12:26-27; 2Pe 3:13). "Perish" does not mean annihilation; just as it did not mean so in the case of "the world that being overflowed with water, perished" under Noah (2Pe 3:6). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perishing by fire (2Pe 3:12-13).
Through (so the Greek) all changes.
Greek, "an enwrapping cloak."
JFB: Heb 1:12 - fold them up So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handli...
So the Septuagint, Psa 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Rev 6:14); sometimes the Hebrew; sometimes varying from both.
As one lays aside a garment to put on another.
JFB: Heb 1:12 - thou art the same (Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people.
JFB: Heb 1:12 - shall not fail Hebrew, "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging c...
Hebrew, "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging covenant God of Israel.
JFB: Heb 1:13 - -- Quotation from Psa 110:1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Jos 10:24-25).
Quotation from Psa 110:1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Jos 10:24-25).
JFB: Heb 1:14 - ministering spirits Referring to Heb 1:7, "spirits . . . ministers." They are incorporeal spirits, as God is, but ministering to Him as inferiors.
Referring to Heb 1:7, "spirits . . . ministers." They are incorporeal spirits, as God is, but ministering to Him as inferiors.
JFB: Heb 1:14 - sent forth Present participle: "being sent forth" continually, as their regular service in all ages.
Present participle: "being sent forth" continually, as their regular service in all ages.
Greek, "unto (that is, 'for') ministry."
JFB: Heb 1:14 - for them Greek, "on account of the." Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of "those who are abou...
Greek, "on account of the." Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of "those who are about to inherit salvation" (so the Greek): the elect, who believe, or shall believe, for whom all things, angels included, work together for good (Rom 8:28). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their ministrations to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, "minister"; He is ministered to. They "stand" (Luk 1:19) before God, or are "sent forth" to execute the divine commands on behalf of them whom He pleases to save; He "sits on the right hand of the Majesty on high" (Heb 1:3, Heb 1:13). He rules; they serve.
Clarke: Heb 1:1 - God, who at sundry times and in divers manners God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments ...
God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son. This Son, in the fullness of time, was manifested in the flesh that he might complete all vision and prophecy, supply all that was wanting to perfect the great scheme of revelation for the instruction of the world, and then die to put away sin by the sacrifice of himself. The description which he gives of this glorious personage is elevated beyond all comparison. Even in his humiliation, his suffering of death excepted, he is infinitely exalted above all the angelic host, is the object of their unceasing adoration, is permanent on his eternal throne at the right hand of the Father, and from him they all receive their commands to minister to those whom he has redeemed by his blood. in short, this first chapter, which may be considered the introduction to the whole epistle is, for importance of subject, dignity of expression, harmony and energy of language, compression and yet distinctness of ideas, equal, if not superior, to any other part of the New Testament
Clarke: Heb 1:1 - Sundry times Sundry times - Πολυμερως, from πολυς, many, and μερος, a part; giving portions of revelation at different times
Sundry times -
Clarke: Heb 1:1 - Divers manners Divers manners - Πολυτροπως, from πολυς, many, and τροπος, a manner, turn, or form of speech; hence trope, a figure in rheto...
Divers manners -
But it is better to consider, with Kypke, that the words are rather intended to point out the imperfect state of Divine revelation under the Old Testament; it was not complete, nor can it without the New be considered a sufficiently ample discovery of the Divine will. Under the Old Testament, revelations were made
One great object of the apostle is, to put the simplicity of the Christian system in opposition to the complex nature of the Mosaic economy; and also to show that what the law could not do because it was weak through the flesh, Jesus has accomplished by the merit of his death, and the energy of his Spirit
Maximus Tyrius, Diss. 1, page 7, has a passage where the very words employed by the apostle are found, and evidently used nearly in the same sense:
A similar form of expression the same writer employs in Diss. 15, page 171: "The city which is governed by the mob,
1. God spake unto the faithful under the Old Testament by Moses and the prophets, worthy servants, yet servants; now the Son is much better than a servant, Heb 1:4
2. Whereas the body of the Old Testament was long in compiling, being about a thousand years from Moses to Malachi; and God spake unto the fathers by piecemeal, one while raising up one prophet, another while another, now sending them one parcel of prophecy or history, then another; but when Christ came, all was brought to perfection in one age; the apostles and evangelists were alive, some of them, when every part of the New Testament was completely finished
3. The Old Testament was delivered by God in divers manners, both in utterance and manifestation; but the delivery of the Gospel was in a more simple manner; for, although there are various penmen, yet the subject is the same, and treated with nearly the same phraseology throughout; James, Jude, and the Apocalypse excepted. See Leigh.
Clarke: Heb 1:2 - Last days Last days - The Gospel dispensation, called the last days and the last time, because not to be followed by any other dispensation; or the conclusion...
Last days - The Gospel dispensation, called the last days and the last time, because not to be followed by any other dispensation; or the conclusion of the Jewish Church and state now at their termination
Clarke: Heb 1:2 - By his Son By his Son - It is very remarkable that the pronoun αὑτου, his, is not found in the text; nor is it found in any MS. or version. We should n...
By his Son - It is very remarkable that the pronoun
The apostle begins with the lowest state in which Christ has appeared
1. His being a Son, born of a woman, and made under the law. He then ascends
2. So his being an Heir, and an Heir of all things
3. He then describes him as the Creator of all worlds
4. As the Brightness of the Divine glory
5. As the express Image of his person, or character of the Divine substance
6. As sustaining the immense fabric of the universe; and this by the word of his power
7. As having made an atonement for the sin of the world, which was the most stupendous of all his works
"’ Twas great to speak a world from nought
’ Twas greater to redeem.
8. As being on the right hand of God, infinitely exalted above all created beings; and the object of adoration to all the angelic host
9. As having an eternal throne, neither his person nor his dignity ever changing or decaying
10. As continuing to exercise dominion, when the earth and the heavens are no more! It is only in God manifested in the flesh that all these excellences can possibly appear, therefore the apostle begins this astonishing climax with the simple Sonship of Christ, or his incarnation; for, on this, all that he is to man, and all that he has done for man, is built.
Clarke: Heb 1:3 - The brightness of his glory The brightness of his glory - Απαυγασμα της δοξης The resplendent outbeaming of the essential glory of God. Hesychius interprets ...
The brightness of his glory -
Clarke: Heb 1:3 - The express image of his person The express image of his person - Χαρακτηρ της ὑποστασεως αυτου· The character or impression of his hypostasis or sub...
The express image of his person -
From these words it is evident
1. That the apostle states Jesus Christ to be of the same essence with the Father, as the
2. That Christ, though proceeding from the Father, is of the same essence; for if one
3. That although Christ is thus of the same essence with the Father, yet he is a distinct person from the Father; as the splendor of the sun, though of the same essence, is distinct from the sun itself, though each is essential to the other; as the
4. That Christ is eternal with the Father, as the proceeding splendor must necessarily be coexistent with the inherent splendor. If the one, therefore, be uncreated, the other is uncreated; if the one be eternal, the other is eternal
Clarke: Heb 1:3 - Upholding all things by the word of his power Upholding all things by the word of his power - This is an astonishing description of the infinitely energetic and all pervading power of God. He sp...
Upholding all things by the word of his power - This is an astonishing description of the infinitely energetic and all pervading power of God. He spake, and all things were created; he speaks, and all things are sustained. The Jewish writers frequently express the perfection of the Divine nature by the phrases, He bears all things, both above and below; He carries all his creatures; He bears his world; He bears all worlds by his power. The Hebrews, to whom this epistle was written, would, from this and other circumstances, fully understand that the apostle believed Jesus Christ to be truly and properly God
Clarke: Heb 1:3 - Purged our sins Purged our sins - There may be here some reference to the great transactions in the wilderness
1. Moses, while in communion with G...
Purged our sins - There may be here some reference to the great transactions in the wilderness
1. Moses, while in communion with God on the mount, was so impressed with the Divine glories that his face shone, so that the Israelites could not behold it. But Jesus is infinitely greater than Moses, for he is the splendor of God’ s glory; and
2. Moses found the government of the Israelites such a burden that he altogether sank under it. His words, Num 11:12, are very remarkable: Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy Bosom - unto the land which thou swearest unto their fathers? But Christ not only carried all the Israelites, and all mankind; but he upholds All Things by the word of his power
3. The Israelites murmured against Moses and against God, and provoked the heavy displeasure of the Most High; and would have been consumed had not Aaron made an atonement for them, by offering victims and incense. But Jesus not only makes an atonement for Israel, but for the whole world; not with the blood of bulls and goats, but with his own blood: hence it is said that he purged our sins
Clarke: Heb 1:3 - The right hand of the Majesty on high The right hand of the Majesty on high - As it were associated with the supreme Majesty, in glory everlasting, and in the government of all things in...
The right hand of the Majesty on high - As it were associated with the supreme Majesty, in glory everlasting, and in the government of all things in time and in eternity; for the right hand is the place of the greatest eminence, 1Ki 2:19. The king himself, in eastern countries, sits on the throne; the next to him in the kingdom, and the highest favourite, sits on his right hand; and the third greatest personage, on his left.
Clarke: Heb 1:4 - So much better than the angels So much better than the angels - Another argument in favor of the Divinity of our Lord. The Jews had the highest opinion of the transcendent excelle...
So much better than the angels - Another argument in favor of the Divinity of our Lord. The Jews had the highest opinion of the transcendent excellence of angels, they even associate them with God in the creation of the world, and suppose them to be of the privy council of the Most High; and thus they understand Gen 1:26 : Let us make man in our own image, in our own likeness; "And the Lord said to the ministering angels that stood before him, and who were created the second day, Let us make man,"etc. See the Targum of Jonathan ben Uzziel. And they even allow them to be worshipped for the sake of their Creator, and as his representatives; though they will not allow them to be worshipped for their own sake. As, therefore, the Jews considered them next to God, and none entitled to their adoration but God; on their own ground the apostle proves Jesus Christ to be God, because God commanded all the angels of heaven to worship him. He, therefore, who is greater than the angels, and is the object of their adoration, is God. But Jesus Christ is greater than the angels, and the object of their adoration; therefore Jesus Christ must be God
Clarke: Heb 1:4 - By inheritance obtained By inheritance obtained - Κεκληρονομηκεν ονομα . The verb κληρονομειν signifies generally to participate, possess, ...
By inheritance obtained -
Clarke: Heb 1:5 - Thou art my Son, this day have I begotten thee Thou art my Son, this day have I begotten thee - These words are quoted from Psa 2:7, a psalm that seems to refer only to the Messiah; and they are ...
Thou art my Son, this day have I begotten thee - These words are quoted from Psa 2:7, a psalm that seems to refer only to the Messiah; and they are quoted by St. Paul, Act 13:33, as referring to the resurrection of Christ. And this application of them is confirmed by the same apostle, Rom 1:4, as by his resurrection from the dead he was declared - manifestly proved, to be the Son of God with power; God having put forth his miraculous energy in raising that body from the grave which had truly died, and died a violent death, for Christ was put to death as a malefactor, but by his resurrection his innocence was demonstrated, as God could not work a miracle to raise a wicked man from the dead. As Adam was created by God, and because no natural generation could have any operation in this case, therefore he was called the son of God, Luk 3:38, and could never have seen corruption if he had not sinned, so the human nature of Jesus Christ, formed by the energy of the eternal Spirit in the womb of the virgin, without any human intervention, was for this very reason called the Son of God, Luk 1:35; and because it had not sinned, therefore it could not see corruption, nor was it even mortal, but through a miraculous display of God’ s infinite love, for the purpose of making a sacrificial atonement for the sin of the world and God, having raised this sacrificed human nature from the dead, declared that same Jesus (who was, as above stated, the Son of God) to be his Son, the promised Messiah; and as coming by the Virgin Mary, the right heir to the throne of David, according to the uniform declaration of all the prophets
The words, This day have I begotten thee, must refer either to his incarnation, when he was miraculously conceived in the womb of the virgin by the power of the Holy Spirit; or to his resurrection from the dead, when God, by this sovereign display of his almighty energy, declared him to be his Son, vindicated his innocence, and also the purity and innocence of the blessed virgin, who was the mother of this son, and who declared him to be produced in her womb by the power of God. The resurrection of Christ, therefore, to which the words most properly refer, not only gave the fullest proof that he was an innocent and righteous man, but also that he had accomplished the purpose for which he died, and that his conception was miraculous, and his mother a pure and unspotted virgin
This is a subject of infinite importance to the Christian system, and of the last consequence in reference to the conviction and conversion of the Jews, for whose use this epistle was sent by God. Here is the rock on which they split; they deny this Divine Sonship of Jesus Christ, and their blasphemies against him and his virgin mother are too shocking to be transcribed. The certainty of the resurrection of Jesus refutes their every calumny; proves his miraculous conception; vindicates the blessed virgin; and, in a word, declares him to be the Son of God with power
This most important use of this saying has passed unnoticed by almost every Christian writer which I have seen; and yet it lies here at the foundation of all the apostle’ s proofs. If Jesus was not thus the Son of God, the whole Christian system is vain and baseless: but his resurrection demonstrates him to have been the Son of God; therefore every thing built on this foundation is more durable than the foundations of heaven, and as inexpugnable as the throne of the eternal King
Clarke: Heb 1:5 - He shall be to me a Son? He shall be to me a Son? - As the Jews have ever blasphemed against the Sonship of Christ, it was necessary that the apostle should adduce and make ...
He shall be to me a Son? - As the Jews have ever blasphemed against the Sonship of Christ, it was necessary that the apostle should adduce and make strong all his proofs, and show that this was not a new revelation; that it was that which was chiefly intended in several scriptures of the Old Testament, which, without farther mentioning the places where found, he immediately produces. This place, which is quoted from 2Sa 7:14, shows us that the seed which God promised to David, and who was to sit upon his throne, and whose throne should be established for ever, was not Solomon, but Jesus Christ; and indeed he quotes the words so as to intimate that they were so understood by the Jews. See among the observations at the end of the chapter.
Clarke: Heb 1:6 - And again, when he bringeth in the firstbegotten And again, when he bringeth in the firstbegotten - This is not a correct translation of the Greek, Ὁταν δε παλιν εισαγαγῃ τ...
And again, when he bringeth in the firstbegotten - This is not a correct translation of the Greek,
I have translated
Clarke: Heb 1:6 - Let all the angels of God worship him Let all the angels of God worship him - The apostle recurs here to his former assertion, that Jesus is higher than the angels, Heb 1:4, that he is n...
Let all the angels of God worship him - The apostle recurs here to his former assertion, that Jesus is higher than the angels, Heb 1:4, that he is none of those who can be called ordinary angels or messengers, but one of the most extraordinary kind, and the object of worship to all the angels of God. To worship any creature is idolatry, and God resents idolatry more than any other evil. Jesus Christ can be no creature, else the angels who worship him must be guilty of idolatry, and God the author of that idolatry, who commanded those angels to worship Christ
There has been some difficulty in ascertaining the place from which the apostle quotes these words; some suppose Psa 97:7 : Worship him, all ye gods; which the Septuagint translate thus:
- | Rejoice, ye heaven, together with him; and let all the |
... Rejoice, O ye nations, with | angels of God worship him . Rejoice, ye Gentiles, with |
his people ... | his people; and let the children of God be strengthened |
... for he will avenge | in him ; for he will avenge the blood of his children; |
the blood of his servants; - and will render | he will avenge, and will repay judgment to his adver- |
vengeance to his adversaries: - and ... | saries; and those who hate him will he recompense : |
... will be merciful to his land and to his people | and the Lord will purge the land of his people |
This is a very important verse; and to it, as it stands in the Septuagint, St. Paul has referred once before; see Rom 15:10. This very verse, as it stands now in the Septuagint, thus referred to by an inspired writer, shows the great importance of this ancient version; and proves the necessity of its being studied and well understood by every minister of Christ. In Romans 3 there is a large quotation - from Psa 14:1-7 :, where there are six whole verses in the apostle’ s quotation which are not found in the present Hebrew text, but are preserved in the Septuagint! How strange it is that this venerable and important version, so often quoted by our Lord and all his apostles, should be so generally neglected, and so little known! That the common people should be ignorant of it, is not to be wondered at, as it has never been put in an English dress; but that the ministers of the Gospel should be unacquainted with it may be spoken to their shame.
Clarke: Heb 1:7 - Who maketh his angels spirits Who maketh his angels spirits - They are so far from being superior to Christ, that they are not called God’ s sons in any peculiar sense, but ...
Who maketh his angels spirits - They are so far from being superior to Christ, that they are not called God’ s sons in any peculiar sense, but his servants, as tempests and lightnings are. In many respects they may have been made inferior even to man as he came out of the hands of his Maker, for he was made in the image and likeness of God; but of the angels, even the highest order of them, this is never spoken. It is very likely that the apostle refers here to the opinions of the Jews relative to the angels. In Pirkey R. Elieser, c. 4, it is said: "The angels which were created the second day, when they minister before God,
In Yalcut Simeoni, par. 2, fol. 11, it is said: "The angel answered Manoah, I know not in whose image I am made, for God changeth us every hour: sometimes he makes us fire, sometimes spirit, sometimes men, and at other times angels."It is very probable that those who are termed angels are not confined to any specific form or shape, but assume various forms and appearances according to the nature of the work on which they are employed and the will of their sovereign employer. This seems to have been the ancient Jewish doctrine on this subject.
Clarke: Heb 1:8 - Thy throne, O God, is for ever and ever Thy throne, O God, is for ever and ever - If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design...
Thy throne, O God, is for ever and ever - If this be said of the Son of God, i.e. Jesus Christ, then Jesus Christ must be God; and indeed the design of the apostle is to prove this. The words here quoted are taken from Psa 45:6, Psa 45:7, which the ancient Chaldee paraphrast, and the most intelligent rabbins, refer to the Messiah. On the third verse of this Psalm, Thou art fairer than the children of men, the Targum says: "Thy beauty,
This verse is very properly considered a proof, and indeed a strong one, of the Divinity of Christ; but some late versions of the New Testament have endeavored to avoid the evidence of this proof by translating the words thus: God is thy throne for ever and ever; and if this version be correct, it is certain the text can be no proof of the doctrine. Mr. Wakefield vindicates this translation at large in his History of Opinions; and
Clarke: Heb 1:8 - A scepter of righteousness A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used f...
A scepter of righteousness - The scepter, which was a sort of staff or instrument of various forms, was the ensign of government, and is here used for government itself. This the ancient Jewish writers understand also of the Messiah.
Clarke: Heb 1:9 - Thou hast loved righteousness Thou hast loved righteousness - This is the characteristic of a just governor: he abhors and suppresses iniquity; he countenances and supports right...
Thou hast loved righteousness - This is the characteristic of a just governor: he abhors and suppresses iniquity; he countenances and supports righteousness and truth
Clarke: Heb 1:9 - Therefore God, even thy God Therefore God, even thy God - The original, δια τουτο εχρισε σε ὁ Θεος, ὁ Θεος σου, may be thus translated: Theref...
Therefore God, even thy God - The original,
Clarke: Heb 1:9 - With the oil of gladness With the oil of gladness - We have often had occasion to remark that, anciently, kings, priests, and prophets were consecrated to their several offi...
With the oil of gladness - We have often had occasion to remark that, anciently, kings, priests, and prophets were consecrated to their several offices by anointing; and that this signified the gifts and influences of the Divine Spirit. Christ,
Some think that the word
Clarke: Heb 1:10 - And, Thou, Lord And, Thou, Lord - This is an address to the Son as the Creator, see Heb 1:2; for this is implied in laying the foundation of the earth. The heavens,...
And, Thou, Lord - This is an address to the Son as the Creator, see Heb 1:2; for this is implied in laying the foundation of the earth. The heavens, which are the work of his hands, point out his infinite wisdom and skill.
Clarke: Heb 1:11 - They shall perish They shall perish - Permanently fixed as they seem to be, a time shall come when they shall be dissolved, and afterward new heavens and a new earth ...
They shall perish - Permanently fixed as they seem to be, a time shall come when they shall be dissolved, and afterward new heavens and a new earth be formed, in which righteousness alone shall dwell. See 2Pe 3:10-13
Clarke: Heb 1:11 - Shall wax old as doth a garment Shall wax old as doth a garment - As a garment by long using becomes unfit to be longer used, so shall all visible things; they shall wear old, and ...
Shall wax old as doth a garment - As a garment by long using becomes unfit to be longer used, so shall all visible things; they shall wear old, and wear out; and hence the necessity of their being renewed. It is remarkable that our word world is a contraction of wear old; a term by which our ancestors expressed the sentiment contained in this verse. That the word was thus compounded, and that it had this sense in our language, may be proved from the most competent and indisputable witnesses. It was formerly written
"The lion there did with the lambe consort
And eke the dove sat by the faulcon’ s side
Ne each of other feared fraude or tort
But did in safe security abide
Withouten perill of the stronger pride
But when the World woxe old, it woxe warre old
Whereof it hight, and having shortly trid
The trains of wit, in wickednesse woxe bold
And dared of all sinnes, the secrets to unfold.
Even the heathen poets are full of such allusions. See Horace, Carm. lib. iii., od. 6; Virgil, Aen. viii., ver. 324
Clarke: Heb 1:11 - Thou remainest Thou remainest - Instead of διαμένεις, some good MSS. read διαμενεῖς, the first, without the circumflex, being the present t...
Thou remainest - Instead of
Clarke: Heb 1:12 - And they shall be changed And they shall be changed - Not destroyed ultimately, or annihilated. They shall be changed and renewed
And they shall be changed - Not destroyed ultimately, or annihilated. They shall be changed and renewed
Clarke: Heb 1:12 - But thou art the same But thou art the same - These words can be said of no being but God; all others are changeable or perishable, because temporal; only that which is e...
But thou art the same - These words can be said of no being but God; all others are changeable or perishable, because temporal; only that which is eternal can continue essentially, and, speaking after the manner of men, formally the same
Clarke: Heb 1:12 - Thy years shall not fail Thy years shall not fail - There is in the Divine duration no circle to be run, no space to be measured, no time to be reckoned
All is eternity - in...
Thy years shall not fail - There is in the Divine duration no circle to be run, no space to be measured, no time to be reckoned
All is eternity - infinite and onward.
Clarke: Heb 1:13 - But to which of the angels But to which of the angels - We have already seen, from the opinions and concessions of the Jews, that, if Jesus Christ could be proved to be greate...
But to which of the angels - We have already seen, from the opinions and concessions of the Jews, that, if Jesus Christ could be proved to be greater than the angels, it would necessarily follow that he was God: and this the apostle does most amply prove by these various quotations from their own Scriptures; for he shows that while he is the supreme and absolute Sovereign, they are no more than his messengers and servants, and servants even to his servants, i.e. to mankind.
Clarke: Heb 1:14 - Are they not all ministering spirits Are they not all ministering spirits - That is, They are all ministering spirits; for the Hebrews often express the strongest affirmative by an inte...
Are they not all ministering spirits - That is, They are all ministering spirits; for the Hebrews often express the strongest affirmative by an interrogation
All the angels, even those of the highest order, are employed by their Creator to serve those who believe in Christ Jesus. What these services are, and how performed, it would be impossible to state. Much has been written on the subject, partly founded on Scripture, and partly on conjecture. They are, no doubt, constantly employed in averting evil and procuring good. If God help man by man, we need not wonder that he helps man by angels. We know that he needs none of those helps, for he can do all things himself; yet it seems agreeable to his infinite wisdom and goodness to use them. This is part of the economy of God in the government of the world and of the Church; and a part, no doubt, essential to the harmony and perfection of the whole. The reader may see a very sensible discourse on this text in vol. ii., page 133, of the Rev. John Wesley’ s works, American edition. Dr. Owen treats the subject at large in his comment on this verse, vol. iii., page 141, edit. 8vo., which is just now brought to my hand, and which appears to be a very learned, judicious, and important work, but by far too diffuse. In it the words of God are drowned in the sayings of man
The Godhead of Christ is a subject of such great importance, both to the faith and hope of a Christian, that I feel it necessary to bring it full into view, wherever it is referred to in the sacred writings. It is a prominent article in the apostle’ s creed, and should be so in ours. That this doctrine cannot be established on Heb 1:8 has been the assertion of many. To what I have already said on this verse, I beg leave to subjoin the following criticisms of a learned friend, who has made this subject his particular study
Calvin: Heb 1:1 - NO PHRASE ===God formerly, === etc. This beginning is for the purpose of commending the doctrine taught by Christ; for it shows that we ought not only reverent...
===God formerly, === etc. This beginning is for the purpose of commending the doctrine taught by Christ; for it shows that we ought not only reverently to receive it, but also to be satisfied with it alone. That we may understand this more clearly, we must observe the contrast between each of the clauses. First, the Son of God is set in opposition to the prophets; then we to the fathers; and, thirdly, the various and manifold modes of speaking which God had adopted as to the fathers, to the last revelation brought to us by Christ. But in this diversity he still sets before us but one God, that no one might think that the Law militates against the Gospel, or that the author of one is not the author of the other. That you may, therefore, understand the full import of this passage, the following arrangement shall be given, —
Calvin: Heb 1:2 - NO PHRASE 2.=== Whom he has appointed, heir, === etc. He honors Christ with high commendations, in order to lead us to show him reverence; for since the Fathe...
2.=== Whom he has appointed, heir, === etc. He honors Christ with high commendations, in order to lead us to show him reverence; for since the Father has subjected all things to him, we are all under his authority. He also intimates that no good can be found apart from him, as he is the heir of all things. It hence follows that we must be very miserable and destitute of all good things except he supplies us with his treasures. He further adds that this honor of possessing all things belongs by right to the Son, because by him have all things been created. At the same time, these two things 10 are ascribed to Christ for different reasons.
The world was created by him, as he is the eternal wisdom of God, which is said to have been the director of all his works from the beginning; and hence is proved the eternity of Christ, for he must have existed before the world was created by him. If, then, the duration of his time be inquired of, it will be found that it has no beginning. Nor is it any derogation to his power that he is said to have created the world, as though he did not by himself create it. According to the most usual mode of speaking in Scripture, the Father is called the Creator; and it is added in some places that the world was created by wisdom, by the word, by the Son, as though wisdom itself had been the creator, [or the word, or the Son.] But still we must observe that there is a difference of persons between the Father and the Son, not only with regard to men, but with regard to God himself. But the unity of essence requires that whatever is peculiar to Deity should belong to the Son as well as to the Father, and also that whatever is applied to God only should belong to both; and yet there is nothing in this to prevent each from his own peculiar properties.
But the word heir is ascribed to Christ as manifested in the flesh; for being made man, he put on our nature, and as such received this heirship, and that for this purpose, that he might restore to us what we had lost in Adam. For God had at the beginning constituted man, as his Son, the heir of all good things; but through sin the first man became alienated from God, and deprived himself and his posterity of all good things, as well as of the favor of God. We hence only then begin to enjoy by right the good things of God, when Christ, the universal heir, admits to a union with himself; for he is an heir that he may endow us with his riches. But the Apostle now adorns him with this title, that we may know that without him we are destitute of all good things.
If you take all in the masculine gender, the meaning is, that we ought all to be subject to Christ, because we have been given to him by the Father. But I prefer reading it in the neuter gender; then it means that we are driven from the legitimate possession of all things, both in heaven and on earth, except we be united to Christ.
Calvin: Heb 1:3 - NO PHRASE 3.=== Who being the brightness of his glory, === etc. These things are said of Christ partly as to his divine essence, and partly as a partaker of o...
3.=== Who being the brightness of his glory, === etc. These things are said of Christ partly as to his divine essence, and partly as a partaker of our flesh. When he is called the brightness of his glory and the impress of his substance, his divinity is referred to; the other things appertain in a measure to his human nature. The whole, however, is stated in order to set forth the dignity of Christ.
But it is for the same reason that the Son is said to be “the brightness of his glory”, and “the impress of his substance:” they are words borrowed from nature. For nothing can be said of things so great and so profound, but by similitudes taken from created things. There is therefore no need refinedly to discuss the question how the Son, who has the same essence with the Father, is a brightness emanating from his light. We must allow that there is a degree of impropriety in the language when what is borrowed from created things is transferred to the hidden majesty of God. But still the things which are indent to our senses are fitly applied to God, and for this end, that we may know what is to be found in Christ, and what benefits he brings to us.
It ought also to be observed that frivolous speculations are not here taught, but an important doctrine of faith. We ought therefore to apply these high titles given to Christ for our own benefit, for they bear a relation to us. When, therefore, thou hear that the Son is the brightness of the Father’s glory, think thus with thyself, that the glory of the Father is invisible until it shines forth in Christ, and that 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; but, as I have said, his purpose was really to build up our faith, so that we may learn that God is made known to us in no other way than in Christ: 11 for as to the essence of God, so immense is the brightness that it dazzles our eyes, except it shines on us in Christ. It hence follows, that we are blind as to the light of God, until in Christ it beams on us. It is indeed a profitable philosophy to learn Christ by the real understanding of faith and experience. The same view, as I have said is to be taken of “the impress;” for as God is in himself to us incomprehensible, his form appears to us only in his Son. 12
The word
The word
===And upholding (or bearing) all things, === etc. To uphold or to bear here means to preserve or to continue all that is created in its own state; for he intimates that all things would instantly come to nothing, were they not sustained by his power. Though the pronoun his may be referred to the Father as well as to the Son, as it may be rendered “his own,” yet as the other exposition is more commonly received, and well suits the context, I am disposed to embrace it. Literally it is, “by the word of his power;” but the genitive, after the Hebrew manner, is used instead of an adjective; for the perverted explanation of some, that Christ sustains all things by the word of the Father, that is, by himself who is the word, has nothing in its favor: besides, there is no need of such forced explanation; for Christ is not wont to be called
Now this is the second part of the doctrine handled in this Epistle; for a statement of the whole question is to be found in these two chapters, and that is, that Christ, endued with supreme authority, ought to be head above all others, and that as he has reconciled us to his Father by his own death, he has put an end to the ancient sacrifices. And so the first point, though a general proposition, is yet a twofold clause.
When he further says, by himself, there is to be understood here a contrast, that he had not been aided in this by the shadows of the Mosaic Law. He shows besides a difference between him and the Levitical priests; for they also were said to expiate sins, but they derived this power from another. In short, he intended to exclude all other means or helps by stating that the price and the power of purgation were found only in Christ. 15
===Sat down on the right hand, === etc.; as though he had said, that having in the world procured salvation for men, he was received into celestial glory, in order that he might govern all things. And he added this in order to show that it was not a temporary salvation he has obtained for us; for we should otherwise be too apt to measure his power by what now appears to us. He then reminds us that Christ is not to be less esteemed because he is not seen by our eyes; but, on the contrary, that this was the height of his glory, that he has been taken and conveyed to the highest seat of his empire. The right hand is by a similitude applied to God, though he is not confined to any place, and has not a right side nor left. The session then of Christ means nothing else but the kingdom given to him by the Father, and that authority which Paul mentions, when he says that in his name every knee should bow. (Phi 2:10) Hence to sit at the right hand of the Father is no other thing than to govern in the place of the Father, as deputies of princes are wont to do to whom a full power over all things is granted. And the word majesty is added, and also on high, and for this purpose, to intimate that Christ is seated on the supreme throne whence the majesty of God shines forth. As, then, he ought to be loved on account of his redemption, so he ought to be adored on account of his royal magnificence. 16
Calvin: Heb 1:4 - NO PHRASE 4. Being made so much better, etc. After having raised Christ above Moses and all others, he now amplifies His glory by a comparison with angels. It...
4. Being made so much better, etc. After having raised Christ above Moses and all others, he now amplifies His glory by a comparison with angels. It was a common notion among the Jews, that the Law was given by angels; they attentively considered the honorable things spoken of them everywhere in Scripture; and as the world is strangely inclined to superstition, they obscured the glory of God by extolling angels too much. It was therefore necessary to reduce them to their own rank, that they might not overshadow the brightness of Christ. And first he proves from his name, that Christ far excelled them, for he is called the Son of God; 17 and that he was distinguished by this title he shows by two testimonies from Scripture, both of which must be examined by us; and then we shall sum up their full import.
Calvin: Heb 1:5 - NO PHRASE 5. Thou art my Son, etc. It cannot be denied but that this was spoken of David, that is, as he sustained the person of Christ. Then the things foun...
5. Thou art my Son, etc. It cannot be denied but that this was spoken of David, that is, as he sustained the person of Christ. Then the things found in this Psalm must have been shadowed forth in David, but were fully accomplished in Christ. For that he by subduing many enemies around him, enlarged the borders of his kingdom, it was some foreshadowing of the promise, “I will give thee the heathen for thine inheritance.” But how little was this in comparison with the amplitude of Christ’s kingdom, which extends from the east to the west? For the same reason David was called the son of God, having been especially chosen to perform great things; but his glory was hardly a spark, even the smallest, to that glory which shone forth in Christ, on whom the Father has imprinted his own image. So the name of Son belongs by a peculiar privilege to Christ alone, and cannot in this sense be applied to any other without profanation, for him and no other has the Father sealed.
But still the argument of the Apostle seems not to be well-grounded; for how does he maintain that Christ is superior to angels except on this ground, that he has the name of a Son? As though indeed he had not this in common with princes and those high in power, of whom it is written, “Ye are gods and the sons of the most”, (Psa 50:6;) and as though Jeremiah had not spoken as honorably of all Israel, when he called them the firstborn of God. (Jer 31:9.) They are indeed everywhere called children or sons. Besides, David calls angels the sons of God;
“Who,” he says, “is like to Jehovah among the sons of God?” (Psa 84:6.)
The answer to all this is in no way difficult. Princes are called by this name on account of a particular circumstance; as to Israel, the common grace of election is thus denoted; angels are called the sons of God as having a certain resemblance to him, because they are celestial spirits and possess some portion of divinity in their blessed immortality. But when David without any addition calls himself as the type of Christ the Son of God, he denotes something peculiar and more excellent than the honor given to angels or to princes, or even to all Israel. Otherwise it would have been an improper and absurd expression, if he was by way of excellence called the son of God, and yet had nothing more than others; for he is thus separated from all other beings. When it is said so exclusively of Christ, “Thou art my Son,” it follows that this honor does not belong to any of the angels. 18
If any one again objects and says, that David was thus raised above the angels; to this I answer, that it is nothing strange for him to be elevated above angels while bearing the image of Christ; for in like manner there was no wrong done to angels when the highpriest, who made an atonement for sins, was called a mediator. They did not indeed obtain that title as by right their own; but as they represented the kingdom of Christ, they derived also the name from him. Moreover, the sacraments, though in themselves lifeless, are yet honored with titles which angels cannot claim without being guilty of sacrilege. It is hence evident that the argument derived from the term Son, is well grounded. 19
As to his being begotten, we must briefly observe, that it is to be understood relatively here: for the subtle reasoning of Augustine is frivolous, when he imagines that today means perpetuity or eternity. Christ doubtless is the eternal Son of God, for he is wisdom, born before time; but this has no connection with this passage, in which respect is had to men, by whom Christ was acknowledged to be the Son of God after the Father had manifested him. Hence that declaration or manifestation which Paul mentions in Rom 1:4, was, so to speak, a sort of an external begetting; for the hidden and internal which had preceded, was unknown to men; nor could there have been any account taken of it, had not the Father given proof of it by a visible manifestation. 20
===I will be to him a Father, === etc. As to this second testimony the former observation holds good. Solomon is here referred to, and though he was inferior to the angels, yet when God promised to be his Father, he was separated from the common rank of all others; for he was not to be to him a Father as to one of the princes, but as to one who was more eminent than all the rest. By the same privilege he was made a Son; all others were excluded from the like honor. But that this was not said of Solomon otherwise than as a type of Christ, is evident from the context; for the empire of the whole world is destined for the Son mentioned there, and perpetuity is also ascribed to his empire: on the other hand, it appears that the kingdom of Solomon has confined within narrow bounds, and was so far from being perpetual, that immediately after his death it was divided, and some time afterwards it fell altogether. Again, in that Psalm the sun and moon are summoned as witnesses, and the Lord swears that as long as they shall shine in the heavens, that kingdom shall remain safe: and on the other hand, the kingdom of David in a short time fell into decay, and at length utterly perished. And further, we may easily gather from many passages in the Prophets, that that promise was never understood otherwise than of Christ; so that no one can evade by saying that this is a new comment; for hence also has commonly prevailed among the Jews the practice of calling Christ the Son of David.
Calvin: Heb 1:6 - And again, when he bringeth or introduceth 6.And again, when he bringeth or introduceth 21 , etc. He now proves by another argument that Christ is above the angels, and that is because the an...
6.And again, when he bringeth or introduceth 21 , etc. He now proves by another argument that Christ is above the angels, and that is because the angels are bidden to worship him. (Psa 97:7.) It hence follows that he is their head and Prince. But it may seem unreasonable to apply that to Christ which is spoken of God only. Were we to answer that Christ is the eternal God, and therefore what belongs to God may justly be applied to him, it would not perhaps be satisfactory to all; for it would avail but little in proving a doubtful point, to argue in this case from the common attributes of God.
The subject is Christ manifested in the flesh, and the Apostle expressly says, that the Spirit thus spoke when Christ was introduced into the world; but this would not have been said consistently with truth except the manifestation of Christ be really spoken of in the Psalm. And so the case indeed is; for the Psalm commences with an exhortation to rejoice; nor did David address the Jews, but the whole earth, including the islands, that is, countries beyond the sea. The reason for this joy is given, because the Lord would reign. Further, if you read the whole Psalm, you will find nothing else but the kingdom of Christ, which began when the Gospel was published; nor is the whole Psalm anything else but a solemn decree, as it were, by which Christ was sent to take possession of His kingdom. Besides, what joy could arise from His kingdom, except it brought salvation to the whole world, to the Gentiles as well as to the Jews? Aptly then does the Apostle say here, that he was introduced into the world, because in that Psalm what is described is his coming to men.
The Hebrew word, rendered angels, is Elohim — gods; but there is no doubt but that the Prophet speaks of angels; for the meaning is, that there is no power so high but must be in subjection to the authority of this king, whose advent was to cause joy to the whole world.
Calvin: Heb 1:7 - NO PHRASE 7.=== And to the angels, === etc. To the angels means of the angels. But the passage quoted seems to have been turned to another meaning from what...
7.=== And to the angels, === etc. To the angels means of the angels. But 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, for he employs them as his runners; so also, when he purifies the air by lightnings, he shows what quick and swift ministers he has to obey his orders. But this has nothing to do with angels. Some have had recourse to an allegory, as though the Apostle explained the plain, and as they say, the literal sense allegorically of angels. But it seems preferable to me to consider this testimony is brought forward for this purpose, that it might by a similitude be applied to angels, and in this way David compares winds to angels, because they perform offices in this world similar to what the angels do in heaven; for the winds are, as it were, visible spirits. And, doubtless, as Moses, describing the creation of the world, mentioned only those things which are subject to our senses, and yet intended that higher things should be understood; so David in describing the world and nature, represented to us on a tablet what ought to be understood respecting the celestial orders. Hence I think that the argument is one of likeness or similarity, when the Apostle transfers to angels what properly applies to the winds. 22
Calvin: Heb 1:8 - NO PHRASE 8.=== But to the Son, === etc. It must indeed be allowed, that this Psalm was composed as a marriage song for Solomon; for here is celebrated his ma...
8.=== But to the Son, === etc. It must indeed be allowed, that this Psalm was composed as a marriage song for Solomon; for here is celebrated his marriage with the daughter of the king of Egypt; 23 but it cannot yet be denied but that what is here related, is much too high to be applied to Solomon. The Jews, that they may not be forced to own Christ to be called God, make an evasion by saying, it at the throne of God is spoken of, or that the verb “established” is to be understood. So that, according to the first exposition, the word Elohim, God, is to be in construction with throne, “the throne of God;” and that according to the second, it is supposed to be a defective sentence. But these are mere evasions. Whosoever will read the verse, who is of a sound mind and free from the spirit of contention, cannot doubt but that the Messiah is called God. Nor is there any reason to object, that the word Elohim is sometimes given to angels and to judges; for it is never found to be given simply to one person, except to God alone. 24
Farther, that I may not contend about a word, whose throne can be said to be established forever, except that of God only? Hence the perpetuity of his kingdom is an evidence of his divinity.
The scepter of Christ’s kingdom is afterwards called the scepter of righteousness; of this there were some, though obscure, lineaments in Solomon; he exhibited them as far as he acted as a just king and zealous for what was right. But righteousness in the kingdom of Christ has a wider meaning; for he by his gospel, which is his spiritual scepter, renews us after the righteousness of God. The same thing must be also understood of his love of righteousness; for he causes it to reign in his own people, because he loves it.
Calvin: Heb 1:9 - NO PHRASE 9.=== Wherefore God has appointed him, === etc. This was indeed truly said of Solomon, who was made a king, because God had preferred him to his bre...
9.=== Wherefore God has appointed him, === etc. This was indeed truly said of Solomon, who was made a king, because God had preferred him to his brethren, who were otherwise his equals, being the sons of the king. But this applies more suitably to Christ, who has adopted us as his joint heirs, though not so in our own right. But he was anointed above us all, as it was beyond measure, while we, each of us, according to a limited portion, as he has divided to each of us. Besides, he was anointed for our sake, in order that we may all draw out of his fatness. Hence he is the Christ, we are Christians proceeding from him, as rivulet from a fountain. But as Christ received this unction when in the flesh, he is said to have been anointed by his God; for it would be inconsistent to suppose him inferior to God, except in his human nature. 25
Calvin: Heb 1:10 - NO PHRASE 10.=== And, Thou, Lord, in the beginning, === etc. This testimony at first sight may seem to be unfitly applied to Christ, especially in a doubtful ...
10.=== And, Thou, Lord, in the beginning, === etc. This testimony at first sight may seem to be unfitly applied to Christ, especially in a doubtful matter, such as is here handled; for the subject in dispute is not concerning the glory of God, but what may be fitly applied to Christ. Now, there is not in this passage any mention made of Christ, but the majesty of God alone is set forth. I indeed allow that Christ is not named in any part of the Psalm; 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. Hence all the things which are found there, are to be applied to his person; for in none have they been fulfilled but in Christ, such as the following, — “Thou shalt arise and have mercy on Sion, that the heathens may fear the name, and all the kings of the earth thy glory.” Again, — “When the nations shall be gathered together, and the kingdoms, to serve the Lord.” Doubtless, in vain shall we seek to find this God through whom the whole world have united in one faith and worship of God, except in Christ.
All the other parts of the Psalm exactly suit the person of Christ, such as the following, that he is the eternal God, the creator of heaven and earth, that perpetuity belongs to him without any change, by which his majesty is raised to the highest elevation, and he himself is removed from the rank of all created beings.
What David says about the heavens perishing, some explain by adding, “Were such a thing to happen,” as though nothing was affirmed. But what need is there of such a strained explanation, since we know that all creatures are subjected to vanity? For to what purpose is that renovation promised, which even the heavens wait for with the strong desire as of those in travail, except that they are now verging towards destruction?
But the perpetuity of Christ which is here mentioned, brings no common comfort to the godly; as the Psalm at last teaches us, they shall be partakers of it, inasmuch as Christ communicates himself and what he possesses to his own body. 26
Calvin: Heb 1:13 - NO PHRASE 13.=== But to whom of the angels, === etc. He again by another testimony extols the excellency of Christ, that it might hence be evident how much he...
13.=== But to whom of the angels, === etc. He again by another testimony extols the excellency of Christ, that it might hence be evident how much he is above the angels. The passage is taken from Psa 110:1, and it cannot be explained of any but of Christ. For as it was not lawful for kings to touch the priesthood, as is testified by the leprosy of Uzziah; and as it appears that neither David, nor any other of his successors in the kingdom, was ordained a priest, it follows, that a new kingdom as well as a new priesthood is here introduced, since the same person is made a king and a priest. Besides, the eternity of the priesthood is suitable to Christ alone.
Now, in the beginning of the Psalm he is set at God’s right hand. This form of expression, as I have already said, means the same, as though it was said, that the second place was given him by the Father; for it is a metaphor which signifies that he is the Father’s vicegerent and his chief minister in exercising authority, so that the Father rules through him. No one of the angels bears so honorable an office; hence Christ far excels all.
===Until I make, === etc. As there are never wanting enemies to oppose Christ’s kingdom, it seems not to be beyond the reach of danger, especially as they who attempt to overthrow it possess great power, have recourse to various artifices, and also make all their attacks with furious violence. Doubtless, were we to regard things as they appear, the kingdom of Christ would seem often to be on the verge of ruin. But the promise, that Christ shall never be thrust from his seat, takes away from us every fear; for ho will lay prostrate all his enemies. These two things, then, ought to be borne in mind, — that the kingdom of Christ shall never in this world be at rest, but that there will be many enemies by whom it will be disturbed; and secondly, that whatever its enemies may do, they shall never prevail, for the session of Christ at God’s right hand will not be for a time, but to the end of the world, and that on this account all who will not submit to his authority shall be laid prostrate and trodden under his feet
If any one asks, whether Christ’s kingdom shall come to an end, when all his enemies shall be subdued; I give this answer, — that his kingdom shall be perpetual, and yet in such a way as Paul intimates in 1Co 15:25; for we are to take this view, — that God who is not known to us in Christ, will then appear to us as he is in himself. And yet Christ will never cease to be the head of men and of angels; nor will there be any diminution of his honor. But the solution of this question must be sought from that passage.
Calvin: Heb 1:14 - NO PHRASE 14.=== Are they not all, === etc. That the comparison might appear more clearly, he now mentions what the condition of angels is. For calling them ...
14.=== Are they not all, === etc. That the comparison might appear more clearly, he now mentions what the condition of angels is. For calling them spirits, he denotes their eminence; for in this respect they are superior to corporal creatures. But the office (
If any one objects and says, that Christ is also called in many places both a servant and a minister, not only to God, but also to men, the reply may be readily given; his being a servant was not owing to his nature, but to a voluntary humility, as Paul testifies, (Phi 2:7;) and at the same time his sovereignty remained to his nature; but angels, on the other hand, were created for this end, — that they might serve, and to minister is what belongs to their condition. The difference then is great; for what is natural to them is, as it were, adventitious or accidental to Christ, because he took our flesh; and what necessarily belongs to them, he of his own accord undertook. Besides, Christ is a minister in such a way, that though he is in our flesh nothing is diminished from the majesty of his dominion. 28
From this passage the faithful receive no small consolation; for they hear that celestial hosts are assigned to them as ministers, in order to secure their salvation. It is indeed no common pledge of God’s love towards us, that they are continually engaged in our behalf. Hence also proceeds a singular confirmation to our faith, that our salvation being defended by such guardians, is beyond the reach of danger. Well then has God provided for our infirmities by giving us such assistants to oppose Satan, and to put forth their power in every way to defend us!
But this benefit he grants especially to his chosen people; hence that angels may minister to us, we must be the members of Christ. Yet some testimonies of Scripture may on the other hand be adduced, to show that angels are sometimes sent forth for the sake of the reprobate; for mention is made by Daniel of the angels of the Persians and the Greeks. (Dan 10:20.) But to this I answer, that they were in such a way assisted by angels, that the Lord might thus promote the salvation of his own people; for their success and their victories had always a reference to the benefit of the Church. This is certain, that as we have been banished by sin from God’s kingdom, we can have no communion with angels except through the reconciliation made by Christ; and this we may see by the ladder shown in a vision to the patriarch Jacob.
Defender: Heb 1:1 - divers manners The Old Testament Scriptures were all from God, but He used many different writers over the ages and different manners of inspiration to write them. W...
The Old Testament Scriptures were all from God, but He used many different writers over the ages and different manners of inspiration to write them. Whatever method was used, however, whether direct dictation, special revelation or the individual knowledge and ability of the writer, all were so guided and illumined by the Holy Spirit that the words finally written down were as though spoken by God Himself.
Defender: Heb 1:1 - by the prophets The epistle to the Hebrews is neither addressed to a particular church or a particular person (as are all Paul's other letters), yet there are several...
The epistle to the Hebrews is neither addressed to a particular church or a particular person (as are all Paul's other letters), yet there are several reasons for believing Paul was the author, as follows: (1) its ending is a typical Pauline ending (Heb 13:25); (2) its author was associated closely with Timothy (Heb 13:23); (3) Peter implied that Paul had written an epistle to the Jews (2Pe 3:15, 2Pe 3:16); (4) it was written from Italy (Heb 13:24) possibly as one of Paul's prison epistles; (5) he had been prevented from giving his message to the Jews by his arrest in the temple and transport to Jerusalem, so he undoubtedly wanted to give a full exposition of the Christian faith to his beloved countrymen (note his testimony in Rom 9:1-3). Although he had written many epistles to the Gentiles, he had written nothing yet for his Jewish brethren and may well have proceeded to do so in prison, after the Jews in Rome had rejected his spoken message (Act 20:29-31)."
Defender: Heb 1:2 - by his Son God spoke intermittently and partially by the Old Testament prophets, but finally and fully by His Son, through the apostles (Heb 2:3).
God spoke intermittently and partially by the Old Testament prophets, but finally and fully by His Son, through the apostles (Heb 2:3).
Defender: Heb 1:2 - made the worlds The Son is the Creator of all things (Joh 1:1-3; Eph 3:9; Col 1:16). Here the Scripture notes that Christ created space/time. He is Creator of time as...
The Son is the Creator of all things (Joh 1:1-3; Eph 3:9; Col 1:16). Here the Scripture notes that Christ created space/time. He is Creator of time as well as space and all things. The Greek word
Defender: Heb 1:3 - brightness of his glory "Brightness" is from a Greek word used only here in the New Testament, literally meaning "off-flashing." In context of both this passage and modern as...
"Brightness" is from a Greek word used only here in the New Testament, literally meaning "off-flashing." In context of both this passage and modern astronomy, it could well be understood as "radiation." As the "express image" of the Father, the Son of God is analogous to the life-giving rays from the sun. Just as the Father dwells "in the light which no man can approach unto" (1Ti 6:16), so no man can gaze long at the sun without being blinded. Yet, physically speaking, as the sun's radiation provides both light and life to the world, so the Son is spiritually both the "light of the world" (Joh 8:12) and the "life" of the world (Joh 1:14; Joh 14:6; Act 17:28). (See Psa 19:1, note; Psa 65:8, note; Mic 5:2, note).
Defender: Heb 1:3 - word of his power The eternal Son not only created all things by His omnipotent Word (Psa 33:6; Heb 11:3) but is now "upholding all things by the word of His power." No...
The eternal Son not only created all things by His omnipotent Word (Psa 33:6; Heb 11:3) but is now "upholding all things by the word of His power." Note the remarkable relationship here between "things" and "power," or in modern scientific jargon, between mass and energy. The atomic structure of our very bodies is being held together (or "sustained" - Col 1:17) by mysterious nuclear forces or binding energies that keep the atoms from disintegrating into chaos. Scientists do not yet understand such energies or their origin - they merely name them. The fact is that we (and all things) are being upheld by the outradiating energy of the Son of God, so that He is "not far from every one of us" (Act 17:27), whether we believe in Him or not. "Where the word of a King is, there is power: and who may say unto Him, What doest thou?" (Ecc 8:4). This passage in Heb 1:2, Heb 1:3 - like Col 1:14-20 and Rom 11:36 - beautifully summarizes the past, present and future work of Christ in relation to the whole universe.
Defender: Heb 1:3 - by himself The purging of our sins was accomplished solely "by himself," we have contributed nothing whatever to His great work of saving our souls.
The purging of our sins was accomplished solely "by himself," we have contributed nothing whatever to His great work of saving our souls.
Defender: Heb 1:3 - right hand Out of the twenty-one references to Christ being at the right hand of the Father (the first being in Psa 16:8), five occur in Hebrews (Heb 1:3, Heb 1:...
Defender: Heb 1:4 - Being made The Son, by His essential deity, is acknowledged as "being" (Heb 1:3), but in His perfect humanity, He was "being made." He created all the angels, bu...
The Son, by His essential deity, is acknowledged as "being" (Heb 1:3), but in His perfect humanity, He was "being made." He created all the angels, but when He became man, He was made "a little lower than the angels for the suffering of death" (Heb 2:9). Now, having been "appointed heir of all things" (Heb 1:2) in His glorified humanity, He is forever better than angels, even in His humanity."
Defender: Heb 1:5 - said he This is the first of at least forty quotations in Hebrews from the Old Testament Scriptures. A perennial objection of the Jews to Jesus has been that ...
This is the first of at least forty quotations in Hebrews from the Old Testament Scriptures. A perennial objection of the Jews to Jesus has been that God has no son since He is one God (Deu 6:4), so Paul (assuming he is the writer) begins by showing that their own Scriptures prove God to be both Father and Son. This particular reference is from Psa 2:7, referring not only to God's Son, but also to His coming resurrection as the first begotten from the dead (Act 13:33; Col 1:18)."
Defender: Heb 1:6 - And again This reference to the coming Son is from 2Sa 7:14. The terms of that particular promise to David had a precursive fulfillment in Solomon, but its eter...
This reference to the coming Son is from 2Sa 7:14. The terms of that particular promise to David had a precursive fulfillment in Solomon, but its eternal terms could apply only to the coming Messiah.
Defender: Heb 1:6 - he saith This is from Psa 97:7, where the angels are called "gods." In the psalm, the "gods" are evidently fallen angels who have promoted pagan worship of the...
This is from Psa 97:7, where the angels are called "gods." In the psalm, the "gods" are evidently fallen angels who have promoted pagan worship of themselves. However, its citation in Hebrews indicates that all angels, whether faithful or fallen, are commanded to worship (which means, essentially, to bow down to the will of God) the true God of creation."
Defender: Heb 1:7 - he saith This passage is quoted from Psa 104:4, the great psalm of Creation, providence and the Flood. The angels were created as spirits, evidently, immediate...
This passage is quoted from Psa 104:4, the great psalm of Creation, providence and the Flood. The angels were created as spirits, evidently, immediately after the creation of the universe; they have not existed from eternity. However, as the next verses assert, the Son has been forever. Note again Heb 1:5 and Psa 2:7, "Thou art my Son ...." This prophecy was given a thousand years before the Son became man, yet He already was the Son."
Defender: Heb 1:8 - unto the Son Christ is the Son of God by: resurrection (Heb 1:5; Act 13:33; Rom 1:4); human generation (Heb 1:5; Luk 1:33); proclamation (Heb 1:6; Mat 3:17); natur...
Christ is the Son of God by: resurrection (Heb 1:5; Act 13:33; Rom 1:4); human generation (Heb 1:5; Luk 1:33); proclamation (Heb 1:6; Mat 3:17); nature (Heb 1:8, Heb 1:9; Joh 10:30); eternal generation (Heb 1:10-12; Col 1:15); and inheritance (Heb 1:13; Heb 1:2). In contrast to the eternal Son, angels are sons of God by special creation (Job 38:7; Psa 104:4, Psa 104:5).
Defender: Heb 1:9 - God, even thy God The testimony of Psalm 45, as quoted here, is clearly Messianic; it is both addressed to God ("thy throne, O God," Heb 1:8) and spoken about God ("God...
The testimony of Psalm 45, as quoted here, is clearly Messianic; it is both addressed to God ("thy throne, O God," Heb 1:8) and spoken about God ("God hath anointed thee ..."). One person of the Godhead is speaking to another person of the Godhead."
Defender: Heb 1:10 - in the beginning Modern big-bang cosmology says the earth only evolved about 10 billion years or more after the heavens evolved, but God says He made the earth before ...
Modern big-bang cosmology says the earth only evolved about 10 billion years or more after the heavens evolved, but God says He made the earth before the stars of the heavens. (Compare Psa 102:25-27, Gen 1:1, Gen 1:9 and Gen 1:14-19.)"
Defender: Heb 1:11 - wax old This revelation, originally given in the Psalms and now doubly verified, as it were, by being quoted in the New Testament, makes it clear that the uni...
This revelation, originally given in the Psalms and now doubly verified, as it were, by being quoted in the New Testament, makes it clear that the universe is not evolving, but running down. This revelation anticipated the discovery of the Second Law of Thermodynamics, which it illustrates, by almost three thousand years. Also called the law of increasing entropy, this law is considered one of the most certain and best-proved laws of science, specifying as it does the observed fact that everything in the universe has a tendency to run down, deteriorate and eventually die. The universe, as a whole, is heading toward an ultimate heat death, with all the stars burned out and the whole cosmos at a uniform low temperature."
Defender: Heb 1:12 - thou art the same Although His creation is now decaying, the Creator and His Word remain the same forever (Mat 24:35; Heb 13:8; 1Pe 1:24, 1Pe 1:25)."
Defender: Heb 1:13 - Sit on my right hand There are five references in Hebrews to Christ, the Son of God, at the right hand of God (Heb 1:3, Heb 1:13; Heb 8:1; Heb 10:12; Heb 12:2; see note on...
Defender: Heb 1:14 - ministering spirits This important passage indicates that the primary reason why God created the angels is so they could serve to implement His purpose in creating and re...
This important passage indicates that the primary reason why God created the angels is so they could serve to implement His purpose in creating and redeeming men and women in His own image. Angels possess great wisdom (2Sa 14:20), great strength (Psa 103:20), great speed (Dan 9:21), and great numbers (Heb 12:22) in performing this ministry. They accomplish their ministry on behalf of the heirs of salvation in various ways, including: instruction (Act 10:3-6), deliverance (Psa 34:7; Psa 91:11), comfort (Mat 1:20; Luk 22:43) and, finally, reception at death (Luk 16:22). They were created to be ministering spirits, continually sent forth to minister (that is, serve) those who shall be heirs of salvation."
TSK: Heb 1:1 - at // in // the fathers at : Gen 3:15, Gen 6:3, Gen 6:13-22, Gen 8:15-19, 9:1-17, Gen 12:1-3, Gen 26:2-5, Gen 28:12-15; Gen 32:24-30, Gen 46:2-4; Exod. 3:1-22; Luk 24:27, Luk...
at : Gen 3:15, Gen 6:3, Gen 6:13-22, Gen 8:15-19, 9:1-17, Gen 12:1-3, Gen 26:2-5, Gen 28:12-15; Gen 32:24-30, Gen 46:2-4; Exod. 3:1-22; Luk 24:27, Luk 24:44; Act 28:23; 1Pe 1:10-12; 2Pe 1:20,2Pe 1:21
in : Num 12:6-8; Joe 2:28
TSK: Heb 1:2 - these // spoken // appointed // by whom these : Gen 49:1; Num 24:14; Deu 4:30, Deu 18:15, Deu 31:29; Isa 2:2; Jer 30:24, Jer 48:47; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1; Act 2:17...
these : Gen 49:1; Num 24:14; Deu 4:30, Deu 18:15, Deu 31:29; Isa 2:2; Jer 30:24, Jer 48:47; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1; Act 2:17; Gal 4:4; Eph 1:10; 2Pe 3:3; Jud 1:18
spoken : Heb 1:5, Heb 1:8, Heb 2:3, Heb 5:8, Heb 7:3; Mat 3:17, Mat 17:5, Mat 26:63; Mar 1:1, Mar 12:6; Joh 1:14, Joh 1:17, Joh 1:18; Joh 3:16, Joh 15:15; Rom 1:4
appointed : Heb 2:8, Heb 2:9; Psa 2:6-9; Isa 9:6, Isa 9:7, Isa 53:10-12; Mat 21:38, Mat 28:18; Joh 3:25, Joh 13:3; Joh 16:15, Joh 17:2; Act 10:36; Rom 8:17; 1Co 8:6, 1Co 15:25-27; Eph 1:20-23; Phi 2:9-11; Col 1:17, Col 1:18
by whom : Pro 8:22-31; Isa 44:24, Isa 45:12, Isa 45:18; Joh 1:3; 1Co 8:6; Eph 3:9; Col 1:16, Col 1:17
TSK: Heb 1:3 - the brightness // image // upholding // the word // by himself // sat // Majesty the brightness : Joh 1:14, Joh 14:9, Joh 14:10; 2Co 4:6
image : 2Co 4:4; Col 1:15, Col 1:16
upholding : Psa 75:3; Joh 1:4; Col 1:17; Rev 4:11
the word...
the brightness : Joh 1:14, Joh 14:9, Joh 14:10; 2Co 4:6
image : 2Co 4:4; Col 1:15, Col 1:16
upholding : Psa 75:3; Joh 1:4; Col 1:17; Rev 4:11
the word : Ecc 8:4; Rom 1:16; 2Co 4:7
by himself : Heb 7:27, Heb 9:12-14, Heb 9:16, Heb 9:26; Joh 1:29; 1Jo 1:7, 1Jo 3:5
sat : Heb 4:14, Heb 8:1, Heb 10:12, Heb 12:2; Psa 110:1; Mat 22:24; Mar 16:19; Luk 20:42, Luk 20:43; Act 2:33, Act 7:56; Rom 8:34; Eph 1:20-22; Col 3:1; 1Pe 1:21, 1Pe 3:22; Rev 3:21
TSK: Heb 1:4 - so // by so : Heb 1:9, Heb 2:9; Eph 1:21; Col 1:18, Col 2:10; 2Th 1:7; 1Pe 3:22; Rev 5:11, Rev 5:12
by : Psa 2:7, Psa 2:8; Phi 2:9-11
TSK: Heb 1:5 - Thou // I will Thou : Heb 5:5; Psa 2:7; Act 13:33
I will : 2Sa 7:14; 1Ch 17:13, 1Ch 22:10, 1Ch 28:6; Psa 89:26, Psa 89:27
TSK: Heb 1:6 - And again // And let And again : etc. or, When he bringeth again, the first- begotten, Heb 1:5; Pro 8:24, Pro 8:25; Joh 1:14, Joh 1:18, Joh 3:16; Rom 8:29; Col 1:15, Col 1...
TSK: Heb 1:7 - of // Who of : Gr. unto
Who : Heb 1:14; 2Ki 2:11, 2Ki 6:17; Psa 104:4; Isa 6:2 *Heb: Eze 1:13, Eze 1:14; Dan 7:10; Zec 6:5
TSK: Heb 1:8 - Thy throne // O God // for // a sceptre // righteousness Thy throne : Psa 45:6, Psa 45:7
O God : Heb 3:3, Heb 3:4; Isa 7:14, Isa 9:6, Isa 9:7, Isa 45:21, Isa 45:22, Isa 45:25; Jer 23:6; Hos 1:7; Zec 13:9; Ma...
Thy throne : Psa 45:6, Psa 45:7
O God : Heb 3:3, Heb 3:4; Isa 7:14, Isa 9:6, Isa 9:7, Isa 45:21, Isa 45:22, Isa 45:25; Jer 23:6; Hos 1:7; Zec 13:9; Mal 3:1; Mat 1:23; Luk 1:16, Luk 1:17; Joh 10:30,Joh 10:33, Joh 20:28; Rom 9:5; 1Ti 3:16; Tit 2:13, Tit 2:14; 1Jo 5:20
for : Psa 145:13; Isa 9:7; Deu 2:37, Deu 7:14; 1Co 15:25; 2Pe 1:11
a sceptre : 2Sa 23:3; Psa 72:1-4, Psa 72:7, Psa 72:11-14, Psa 99:4; Isa 9:7, Isa 32:1, Isa 32:2; Jer 23:5, Jer 38:15; Zec 9:9
righteousness : Gr. rightness, or, straightness
TSK: Heb 1:9 - loved // hated // thy God // anointed // oil // thy fellows loved : Heb 7:26; Psa 11:5, Psa 33:5, Psa 37:28, Psa 40:8, Psa 45:7; Isa 61:8
hated : Psa 119:104, Psa 119:128; Pro 8:13; Amo 5:15; Zec 8:17; Rom 12:9...
loved : Heb 7:26; Psa 11:5, Psa 33:5, Psa 37:28, Psa 40:8, Psa 45:7; Isa 61:8
hated : Psa 119:104, Psa 119:128; Pro 8:13; Amo 5:15; Zec 8:17; Rom 12:9; Rev 2:6, Rev 2:7, Rev 2:15
thy God : Psa 89:26; Joh 20:17; 2Co 11:31; Eph 1:3; 1Pe 1:3
anointed : Psa 2:2, Psa 2:6 *marg. Psa 89:20; Isa 61:1; Luk 4:18; Joh 1:41, Joh 3:34; Act 4:27, Act 10:38
TSK: Heb 1:10 - Thou // in // hast // the works Thou : Psa 102:25-27
in : Gen 1:1; Joh 1:1-3; Rev 3:14
hast : Pro 8:29; Isa 42:5, Isa 48:13, Isa 51:13; Jer 32:17; Zec 12:1
the works : Deu 4:19; Psa ...
TSK: Heb 1:11 - shall perish // thou // shall wax shall perish : Heb 12:27; Isa 34:4, Isa 65:17; Mat 24:35; Mar 13:31; Luk 21:33; 2Pe 3:7-10; Rev 20:11, Rev 21:1
thou : Psa 10:16, Psa 29:10, Psa 90:2;...
TSK: Heb 1:13 - to // Sit // until to : Heb 1:5
Sit : Heb 1:3, Heb 10:12; Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42; Act 2:34-36, Act 7:55
until : Psa 21:8, Psa 21:9, Psa 132:18; Isa 6...
to : Heb 1:5
Sit : Heb 1:3, Heb 10:12; Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42; Act 2:34-36, Act 7:55
until : Psa 21:8, Psa 21:9, Psa 132:18; Isa 63:3-6; Luk 19:27; 1Co 15:25, 1Co 15:26; Rev 19:11-21; Rev 20:15
TSK: Heb 1:14 - ministering // sent // minister // heirs ministering : Heb 8:6, Heb 10:11; Psa 103:20,Psa 103:21; Dan 3:28, Dan 7:10; Mat 18:10; Luk 1:19, Luk 1:23, Luk 2:9, Luk 2:13; Act 13:2; Rom 13:6, Rom...
ministering : Heb 8:6, Heb 10:11; Psa 103:20,Psa 103:21; Dan 3:28, Dan 7:10; Mat 18:10; Luk 1:19, Luk 1:23, Luk 2:9, Luk 2:13; Act 13:2; Rom 13:6, Rom 15:16, Rom 15:27; 2Co 9:12; Phi 2:17, Phi 2:25 *Gr: 1Ki 22:19; Job 1:6; Psa 103:20,Psa 103:21, Psa 104:4; Isa 6:2, Isa 6:3; Dan 7:10; Mat 13:41, Mat 13:49, Mat 13:50; Luk 1:19; 2Th 1:7; Jud 1:14
sent : Gen 19:15, Gen 19:16, Gen 32:1, Gen 32:2, Gen 32:24; Act 11:22; 1Pe 1:12; Rev 5:6
minister : Psa 34:7, Psa 91:11, Psa 91:12; Dan 6:22, Dan 9:21-23, Dan 10:11, Dan 10:12; Mat 1:20, Mat 2:13, Mat 24:31; Luk 16:22; Act 5:19, Act 10:3, Act 10:4, Act 12:7, Act 12:23, Act 16:26, Act 27:23
heirs : Heb 6:12, Heb 6:17; Mat 25:34; Rom 8:17; Gal 3:7, Gal 3:9, Gal 3:29; Eph 3:6; Tit 3:7; Jam 2:5; 1Pe 1:4, 1Pe 3:7
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Poole: Heb 1:2 - Hath in these last days // Spoken // To us // By his Son // Whom // He hath appointed // Heir // Of all things // By whom // He made // The worlds Hath in these last days the gospel day, last, as after the days of the old world, and after the law given to Israel by Moses: the days of the four...
Hath in these last days the gospel day, last, as after the days of the old world, and after the law given to Israel by Moses: the days of the fourth kingdom of the Roman empire, in the height of which Christ came into the world, and at the end of it shall accomplish his kingdom, Dan 2:40,44 . The last, because the perfection of those types which went before, when Christ settled in the church that religion which must remain unalterable, to the end of the world, Heb 12:25-28 : the best days for clearest light and greatest mercies.
Spoken revealed his will to us once and entirely, Joh 1:17,18 Jude 1:3,4 ; discovering the excellent things of God more clearly than they were before, Eph 3:3-11 1Pe 1:10-12 .
To us: the believing Hebrews were so favoured beyond their fathers, to have the best revelation of God in Christ made to them, Mat 13:16,17 Lu 10:23,24 .
By his Son our Lord Jesus Christ, who cometh out of the Father as a Son, Joh 1:14 16:28 . He is his bosom Son, nearest his heart, Joh 1:18 ; the complete Word of him, creating the new world as well as the old, Joh 1:1 ; his wisdom, who teacheth without any mistake, declaring all of God, being truth itself, and exhibiting of it, what he hath seen as well as heard, Joh 3:11 .
Whom this Son, who naturally issueth from his Father by a Divine and anutterable generation, Pro 8:22-31 30:4 . On him all the Father’ s love doth terminate, Col 1:13 . He is to be the Founder and Builder of God’ s family, propagating being to a holy seed for him, Heb 3:3-6 .
He hath appointed the Father hath chosen and ordained him as God-man to heirship by an inviolable ordinance of his decree, as 1Pe 1:20 ; compare Eph 1:10 ; giving him thereby right and title to all things; appointing to him his nature, Heb 2:16 , compare Heb 10:5 ; his offices in this nature, his kingly, Psa 2:6,7 , his priestly, Heb 3:1,2 , his prophetical, Act 3:22 ; being heir by nature, as God the Son, and heir by an irresistible ordinance, as God-man Mediator: so as he had a super-added right from the Father, which right he was able to make over to us, but his natural right he could not, Rom 8:17 . And he was by solemn investiture put in possession of it at his ascension, when he sat down on the Father’ s right hand, Heb 12:2 Mat 28:18 Eph 1:20-22 Phi 2:9-11 .
Heir Lord Proprietor, who hath sovereign and universal power over all, being the firstborn, and receiving the right of it in the whole inheritance, Psa 89:27 Rom 8:29 Col 1:15,18 . The lot and portion is fallen to him by God’ s law, the heir being Lord of all, Gal 4:1 ; being heir of his brethren, Psa 2:8 , and the builder and purchaser of his inheritance, Rev 5:9-14 ; compare 1Pe 1:3,4,18,19 ; possessing the inheritance during his Father’ s life, and making all his brethren heirs of it with him.
Of all things of all things within the compass of God, all that God is, all that God hath, all that God can or will do. All dominions of God, heaven, earth, and hell, are his. He is Lord of angels, Eph 1:21 Col 1:18 , and hath made them fellow servants with us, to himself, and ministering guards to us, Heb 1:14 Rev 5:11 19:10 : of devils, to overrule them, who cannot go or come but as he permits them, Mat 8:31 Col 2:15 : of saints, Joh 17:13 Rom 8:29 : of wicked men, his enemies, 2Th 1:8,9 : of all creatures, Col 1:15-17 : of all God’ s works, spiritual, temporal, past, present, or to come; pardon, peace, righteousness, life, glory; all blessings of all sorts, for time and for eternity. This Son-prophet hath right to, actual possession of, and free and full disposal of them. All, both in law and gospel, his, Moses himself, and all his work, to order, change, and do his pleasure with.
By whom his Son God-man, a joint cause, a primary and principal agent with the Father, and not a mere instrument, second in working as in relation; by this Word and Wisdom of God, who was the rule and idea of all things, all things were modelled, received their shapes, forms, and distinct beings, Joh 1:1-3 5:19,20 Col 1:16 . In the works of the Trinity, what one relation is said to do the other do, but in their order, answerable to the three principles in every action, wisdom, will, and power.
He made created and framed, giving being where there was none, causing to subsist; suggesting herein his ability for redemption work. He who made the world can remove it, Heb 11:3 .
The worlds
Poole: Heb 1:3 - Who being the brightness // Of his glory // And the express image // Of his person // And upholding // All things // By the word of his power // When he had by himself // Purged // Our sins // Sat down // On the right hand // Of the Majesty on high Who being the brightness the same gospel minister, God’ s Son, was, as to his person, apaugasma , a brightness shining out: which word sets fort...
Who being the brightness the same gospel minister, God’ s Son, was, as to his person,
Of his glory essential glory. Light is a faint, visible resemblance of God’ s essence, his manifestation of himself in glory hath been by light; to Moses, Exo 33:18-23 34:5,29-31 ; to Isaiah, Isa 6:1-4 ; to Ezekiel, Eze 1:4-28 , and Eze 10:1-22 ; to Daniel, Dan 10:5,6,8,16-19 ; to John, Rev 1:1-20,4:1-11 , and Rev 5:1-14 . And so Christ represented that of his person at his transfiguration, Mat 17:1-7 . If created light be glorious in the sun, in angels; how much more God’ s essential glory! Purity, beauty, light, how pleasant! But what are these to God? However the being of God be conceived, as wisdom, holiness, goodness, justice, power, the excellency of these above all created beings is this glory. No being is glory but God’ s; this fundamental excellency shines no where as in this Son, Joh 1:14 . By this are Father and Son declared distinct relations, subsisting together and co-eternal.
And the express image as the beams are with the sun the same in time, yet are weaker, therefore the Holy Ghost adds, he is his very image;
Of his person
And upholding the whole work of Providence is set out by upholding;
All things
By the word of his power not by an articulate voice, but his beck, will, or powerful command, whereby he doth whatsoever he pleaseth; his absolute, powerful, irresistible word; he acts as easily as others speak; there is no distinguishing between this word and power, they went together in the creation, Gen 1:3,6,7 , and do so in his providence, Psa 33:9 148:8 .
When he had by himself when this God-man, as the great gospel High Priest, so styled, Heb 2:17 , had by himself alone, being altar and sacrifice, as well as Priest, the sole efficient of this work without any assistance. He, by his eternal Spirit, offered up a sacrifice propitiatory to God, his human nature hypostatically united to his Divine, and expiring his soul, he immediately entered with the blood of the covenant the holy of holiest in heaven, and presenting it before the eternal Judge, made full satisfaction and expiation for sins, Heb 7:17 9:11,12,14,24,26 10:10,12,14 .
Purged by his satisfaction and merit, removing both the guilt and stain of sin; so as God, the injured Lawgiver, could be just as well as merciful in pardoning it; and justifying those who believe and plead it from the condemnation they were liable to for it, Rom 3:24-26 1Jo 1:7,9 ; and mortifying and killing sin in them by his purchased Spirit, Rom 10:10,12,14,18 ; compare 1Co 6:11 Eph 5:25-27 .
Our sins the sins of men, and not of angels; and the consequents of them, removing guilt, stain, and punishment, which they would fasten on us by his self-sacrifice, Heb 2:16 .
Sat down after his atoning for sinners, at the forty days’ end he ascended in his human nature, immortal in body and soul, and entered the second time the holy of holiest in heaven; and then
On the right hand a similitude expressing the height of glory that this God-man is advanced to; alluding to the state of the greatest king on his throne in his majesty, Eze 1:4,26-28 Da 7:9-14 1Ti 1:17 . He is exalted by the royal Father as his eldest Son, invested with Godlike power, majesty, and glory, as Heb 8:1 Heb 10:12 12:2 ; there enjoying all that happiness, blessedness, all those dignities and pleasures, Psa 16:11 ; fulness of honour and glory, Heb 2:7 ; of government, rule, and dominion, Mat 28:18 ; of all royal and glorious abilities and endowments for the managing all things; he enjoyeth all these as the Father himself doth, who ordereth all by him, so as no creature is capable of it, Heb 1:13 . All the power of doing all things in all worlds is lodged in his hands.
Of the Majesty on high in the highest heaven is this possessed by him, and there is he to display his glory in ordering all, Heb 7:26 Heb 8:1 Eph 4:10 : as in the happiest, so in the highest place is he to rule for ever; our advantage is by it, Eph 2:6 , as to best of places and states.
Poole: Heb 1:4 - Being made so much better than the angels // Angels // As he hath by inheritance obtained a more excellent name // A more excellent name than they Being made so much better than the angels: this God-man, the great gospel Minister, is more excellent than angels, and so must surpass all the prophe...
Being made so much better than the angels: this God-man, the great gospel Minister, is more excellent than angels, and so must surpass all the prophets. He became thus by being surety constituted and declared, as ordained by God’ s decree from eternity, in eminency above them by actual investiture on his ascension, Eph 1:20,21 . A more excellent person he is beyond any comparison for his Divine nature, and in his human transcending the angelical, on the account of the hypostatical union: see Heb 1:6 .
Angels these were spirits likest God, and called Elohims, or gods, Heb 1:7 Psa 104:4 ; being most pure, glorious, powerful, and heavenly creatures, Mar 8:38 13:32 2Th 1:7 ; of various ranks, orders, and degrees, Eph 1:21 Col 1:16 ; used by Christ as his ministers in the delivering of his law on Mount Sinai to Israel, Heb 2:2 Act 7:53 Gal 3:19 . The measure of his transcendency over these, for person, office, and name, is infinitely beyond expression.
As he hath by inheritance obtained a more excellent name this was his peculiar, hereditary lot, due to him by natural right, as the heir and first-born of God, justly acquired by him, and actually possessed of him, not as a mere title, but a name descriptive of his person, distinguishing him from, and setting him above, all others: God the Son incarnate, Isa 7:14 9:6 ; Lord over all creatures in heaven and in earth, and under it, Phi 2:9-11 ; not a simple messenger, but a Son, Mat 17:5 Joh 1:18 ; the Redeemer, Justifier, and Saviour of his people, Luk 1:31,32 . He is a person of name famous for power, glory, and dignity above all others, Eph 1:21 Phi 2:9-11 .
A more excellent name than they
Poole: Heb 1:5 - Sons // 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 The apostle here proves that Christ hath a more excellent name, and pre-eminency over angels, by Scripture texts owned by these Hebrews. He had the ...
The apostle here proves that Christ hath a more excellent name, and pre-eminency over angels, by Scripture texts owned by these Hebrews. He had the name of Son of God, and so had not angels; for God the Father, who hath absolute power to give and state all excellency, never said to any angel, so as to constitute him his only Son by an ordinance or word of power.
Sons he may style them, as Job 2:1 Psa 89:6 ; as he doth members of his church, Gen 6:2 , and princes and magistrates, Psa 82:1,6 ; but always in the plural number, as he doth the angels, Job 38:7 , noting out their power, place, and ministry. But Son is singular to Christ, and incommunicable to any other.
Thou art my Son: this is quoted out of Psa 2:7 .
Thou God-man, thou thyself, thou, and thou alone, (that this was spoken of Christ truly, and of David only as a type of him, the Spirit asserts, Act 13:33 ), art my own Son, my ever-being Son, my Son by nature, Rom 8:32 . Singularity sets out his eminency above all, and his propriety by nature in him.
This day have I begotten thee: at the day of his incarnation, Isa 9:6 Luk 1:31,32,35 , but eminently at the day of his resurrection, was he declared and published to be his only begotten Son with power, Rom 1:4 ; and at his ascension inangurated the supreme, universal King and Priest in heaven and earth, Heb 5:5 , possessed of a better name, place, and power than angels, Eph 1:20,21 . What men enjoy in this kind attributed to them, is with a vast disproportion to this; born, or begotten, they are said to be, in respect of God’ s operation on them, infusing Divine qualities into their souls, but this Son by a generation proper to a substantial person.
And again, I will be to him a Father, and he shall be to me a Son: in another Scripture, as 2Sa 7:14 1Ch 17:13 22:10 , it is declared, I his natural Father, and he my natural Son; so as they are not related to any other as they are to each other. This in the type was spoken of Solomon, but fulfilled in Christ, who was universal King and Priest over his church for ever; so David understood it, Psa 110:1 ; compare Psa 89:19,26-29 . He was the first-born Son, born a King; the Son of the universal and supreme King, the Heir and Lord of all.
Poole: Heb 1:6 - And again, when he bringeth in the first-begotten into the world // He saith, And let all the angels of God worship him This is a further proof of the great gospel Minister being more excellent than angels, by God’ s command to them to worship him.
And again, wh...
This is a further proof of the great gospel Minister being more excellent than angels, by God’ s command to them to worship him.
And again, when he bringeth in the first-begotten into the world:
He saith, And let all the angels of God worship him he powerfully and effectually publisheth his command unto his angels, as recorded by his prophet in his word. Psa 97:7 , where the sense of the Hebrew text is full: Bow down to him all ye Elohim, or gods; which the Septuagint renders angels, and is so quoted by Paul here; and the Spirit warrants it: so is it rendered, Deu 32:43 . That translation was commonly used by the dispersed Graecising Hebrews. This title is attributed to angels, Psa 8:5 . By their worship they do obey the Father, and own their subjection to his Son at his resurrection, Mat 28:2 Luk 24:4 Joh 20:12 ; and at his ascension, Act 1:9,10 Re 5:11,12 : so that the worshipped is more excellent than the worshippers.
Poole: Heb 1:7 - Who maketh his angels spirits // And his ministers a flame of fire He adds another demonstration of the gospel Minister’ s exceeding angels, because he hath the name of God, and angels are called only God...
He adds another demonstration of the gospel Minister’ s exceeding angels, because he hath the name of God, and angels are called only God’ s ministers: for the Creator of angles, who best understandeth their nature and office, by his Spirit testifieth what they are, Psa 104:4 .
Who maketh his angels spirits he created them such as they are, spiritual, intellectual, and immortal substances, the highest in this sort and kind of creatures.
And his ministers a flame of fire they are but ministers and servants, who reveal or perform his will to those to whom God sends them; honourable officers of the great King, fulfilling his pleasure, Heb 1:14 , executing all his commands, and going and coming at his beck, Psa 103:20,21 . Though they are seraphims, bright, glorious, and excellent creatures, they are but the grand officers of state in heaven, encompassing God’ s throne, waiting for his commands, which they obey and fulfil as swiftly as the winds or flashes of lightning could despatch them. Though they are styled by the Spirit cherubims, Gen 3:24 ; compare Eze 1:5 10:1-15 ; and seraphims, Isa 6:6 ; for their light, glory, and excellency; yet still are they creatures, and below the Son, because his servants.
Poole: Heb 1:8 - Thy throne, O God // Is for ever and ever // A sceptre of righteousness is a sceptre of thy kingdom In the Father’ s apostrophe to the Son, he giveth him the name of God, and thereby is he proved to have a better one than angels, made by, a...
In the Father’ s apostrophe to the Son, he giveth him the name of God, and thereby is he proved to have a better one than angels, made by, and servants to, him; and as the great gospel Minister hath a kingdom, in which they are his ministers and servants: this proof is quoted out of Psa 45:6,7 . It was not to Solomon or David, but to the Son God-man, spoken by the Father. The whole Psalm is written of him, and incompatible to any other is the matter of it. It represents him and his mystical marriage to the church; compare Eph 5:23-33 Rev 19:7,8 22:17 .
Thy throne, O God: some heretics, to elude this proof of Christ’ s Deity, would make God the genitive case in the proposition, as: Thy throne of God, expressly contrary to the grammar, both in Hebrew and Greek: others gloss it, that
God, in the singular, was a name never given to any creature, but is expressive of his Divine nature, and his relation in the Deity, being God the Son.
Is for ever and ever: his office as God-man, and great gospel Minister, is a royal one. He is a great King, angels are subjects of his kingdom as well as men, which royalty is set out by the ensigns of it; as here, by a throne, which is an emblem of royal authority, dominion, and power, whence he displayeth himself in his kingdom. It is a heavenly one, of a perfect constitution and administration, and of eternal continuance. His it was by natural inheritance, as God the Son; and as man united to the Godhead, he inheriteth the privileges of that person. This natural dominion over all things remaineth for ever, Col 1:16 .
A sceptre of righteousness is a sceptre of thy kingdom: another ensign of his royal dominion and kingdom is his sceptre, which is his Spirit put out in his government of the world, and in his special work of grace, guiding and conforming, through his word and ordinances, the hearts of his chosen to the will of his Father. This sceptre is subjectively right in itself, and efficiently, making all under its power to be rectified according to the right and pure mind and will of God: compare Psa 110:1-3 .
Poole: Heb 1:9 - Thou hast loved righteousness, and hated iniquity // Therefore God // Even thy God // Hath anointed thee with the oil of gladness // Above thy fellows Thou hast loved righteousness, and hated iniquity: the administration of this King in his kingdom is suitable to his throne and sceptre, it is all go...
Thou hast loved righteousness, and hated iniquity: the administration of this King in his kingdom is suitable to his throne and sceptre, it is all goodness; for he so loved righteousness, and hated iniquity, being righteous and holy in himself, in life and death, expiating sin, and sanctifying believers. So that he acts as to both of these properly from himself, perfectly and for ever.
Therefore God: it may be a reason why he so loved righteousness, being anointed, or of his unction, because he loved the one, and hated the other; therefore God the Son is the person to whom the Father speaketh this.
Even thy God God the Father, his God in respect of the human nature, Luk 1:35 ; formed by him, Gal 4:4 , as Mediator between God and sinners, Joh 20:17 ; the Head of the church, in covenant with God, his great gospel Minister.
Hath anointed thee with the oil of gladness so his Father anointed him with the Holy Ghost and with power, Joh 3:34 Act 10:38 ; and thereby as endowed, so exalted him above all kings and prophets who were literally anointed, and above all angels, having Divine power and authority supereminent to all communicated to him; enjoying the best and highest joy in all his transactions with the Father for us, and which may perfect joy in us, Joh 15:11 17:13 .
Above thy fellows the coheirs of his kingdom, beyond whatever God communicated to saints or angels. He had not the Spirit by measure, Joh 3:34 . What others enjoy, it is from his fulness, Joh 1:16 Luk 4:18-21 .
Poole: Heb 1:10 - And, Thou, Lord // In the beginning // Hast laid the foundation of the earth; and the heavens are the works of thine hands And, Thou, Lord: this connective particle joins this to the former proof, that Christ had a more excellent name than angels, even that of God. That h...
And, Thou, Lord: this connective particle joins this to the former proof, that Christ had a more excellent name than angels, even that of God. That he was God, he proved out of Psa 45:6,7 . He seconds it in this and the two following verses, which he quotes out of Psa 102:25-27 . The strength of which lieth thus: He who was Jehovah, and the great Creator of the world, is God; such is Christ, the great gospel Prophet. This is evident in the prayer recorded in the Psalm made to him, compared with the Spirit’ s testimony, Heb 1:8 ; the very works appropriated to Jehovah there, are the acknowledged works of God the Son, as redemption, Psa 102:20,21 , vocation of the Gentiles, Psa 102:15,18,22 .
In the beginning in the beginning of time, when that came to be the measure and limit of things, as Gen 1:1 . Before there were any such creatures as angels, he was Jehovah, Joh 1:1 ; and then manifested himself to be Jehovah. The enemies of Christ’ s Deity say that the name Jehovah is not in the verse of the Psalm quoted by the Spirit; yet thou, the relative used in all those verses, refers to God, the antecedent, prayed to in Psa 102:24 , and to Jehovah, the name given him in Psa 102:1,12,15,16,18,19,21,22 , of that Psalm; all importing one and the same person. And it is well known that
Hast laid the foundation of the earth; and the heavens are the works of thine hands: by founding the earth, and the heavens being the work of his hands, is meant the whole work of creation throughout the space of six days: he was the true, full, sole, and self-causality of the earth’ s being, and all creatures in it, and of the heavens, and all beings which are in them; he was the great Architect and Founder of them all; they were his peculiar workmanship, possession, and dominion, 1Co 8:6 : compare Joh 1:3 Col 1:16 . If the heavens were the works of his hands, and all in them, then he was the Creator of angels, and therefore must be, for person, name, and office, more excellent than they.
Poole: Heb 1:11 - They shall perish // But thou remainest // Remainest // Jesus Christ the same yesterday, and to-day, and for ever // And they all shall wax old as doth a garment // That which decayeth and waxeth old is ready to vanish away They shall perish the heavens themselves instanced in, as containing the most excellent part of the creation, (such as the Gentile philosophy esteeme...
They shall perish the heavens themselves instanced in, as containing the most excellent part of the creation, (such as the Gentile philosophy esteemed incorruptible), are mutable, as by the various changes, not only in the airy part of it, but in the ethereal, doth appear: the glorious lights in it have their spots and rusts, as the sun itself, both increasing and diminishing upon them, and so as to their present, natural frame, are changeable, perishable, and dissolvable, Isa 51:6 Mat 24:35 .
But thou remainest but the Son Jehovah is unchangeable, hath a stedfast being, such as never loseth its state, no term is set for the ending of him. His immutability proves his Deity.
Remainest is an expression of present time, denoting constant abiding. He was before, in, and after all ages immutable, Lam 5:19 .
Jesus Christ the same yesterday, and to-day, and for ever Heb 13:8 .
And they all shall wax old as doth a garment: the antiquation of a garment is a metaphor borrowed, to show the corruptibility of the heavens. A garment wears and decayeth with use in tract of time, it changeth its fashion, is another thing as to its matter and form: so will the heavens, as to their form and face, decay, they are gradually coming to an end as to what they are now, 2Pe 3:7,10 .
That which decayeth and waxeth old is ready to vanish away Heb 8:13 ; so these heavens do.
Poole: Heb 1:12 - And as a vesture shalt thou fold them up // And they shall be changed // But thou art the same // And thy years shall not fail // abideth for ever And as a vesture shalt thou fold them up: peribolaion is an upper garment, cloak, or coat, which a man puts on or casts off at his pleasure; when it...
And as a vesture shalt thou fold them up:
And they shall be changed by him they shall be altered, and made more glorious by new modelling them, changing of them into a better state, Isa 34:4 65:17 66:22 : compare 2Pe 3:10-13 .
But thou art the same: the identity of this Person is opposed to the changeableness of excellent creatures, and showeth him to be what he is here entitled, Jehovah, Heb 13:8 . His assumption of the humanity to his person made no alteration in him, being still the same most excellent person as ever, Mal 3:1,6 1Co 12:5 .
And thy years shall not fail as the being of God the Son is not measured nor terminated by years or time, so, in respect of his humanity, the years which were the measure of it shall never fail; for being raised from the dead, he shall die no more, but
abideth for ever Joh 12:34 , and ruleth, as foretold, Luk 1:33 1Pe 4:11 . How transcendently excellent is He, who is immutable and eternal, for state and name above angels!
Poole: Heb 1:13 - But to which of the angels said he at any time? // Sit on my right hand, until I make thine enemies thy footstool // until But to which of the angels said he at any time? This introduceth the last demonstration of the gospel Minister’ s pre-eminency for state, office...
But to which of the angels said he at any time? This introduceth the last demonstration of the gospel Minister’ s pre-eminency for state, office, and name, above angels. The form is thus; He that is God’ s fellow, and right-hand man, is more excellent, and hath a better name, than those who are only ministers to his saints. This is to be the state of Christ he proves here; for to none of the angels did Jehovah ever say this, he never gave them that honour by his word. It is an interrogatory challenge to the Hebrews to produce that text in Scripture, which doth assert, that at any time, in any place, God gave such an honorary word to angels: this was impossible for them to do. Though God the Father never said this to any angel, yet did he say this, and records it in the Scripture, to the Lord Christ. And it was a word to him constitutivum rei, fixing the very thing. This is recorded in Psa 110:1 , where God’ s powerful word settled Christ in the honour, glory, and dignity of universal lordship over angels and men, so as to reign over them, 1Co 15:25 ; which administration he is now in the flesh solemnly managing at the right hand of his Father, Heb 1:3 , ever since his ascension, and so is to continue.
Sit on my right hand, until I make thine enemies thy footstool during all the time of this world, until by his power he reduce, subdue, and subjugate all to him, even every thing and person that should be adverse to his sovereign person and kingdom, all devils and men, subjugating of them to the basest condition, to be trod under his feet, as mire in the street, utterly destroying them, when he glorifieth his saints, 2Th 1:7-10 . The term of this word
until doth not denote the end of his reign, as if after this he should not reign, but is declarative of his reign all the time before: though his enemies were many and strong, yet it is said, 1Co 15:24,28 , that then he shall deliver up the kingdom to his Father. As to his natural kingdom, which is his as God the Son, that is, equally enjoyed with the Father, and that for ever, there is no end of it; but as to his mediatory kingdom, given him by choice, and in a special manner appropriated to him as God-man for his season, this, when his work is done, and all his enemies subdued, he will resign unto the Father, that God may be all in all.
Poole: Heb 1:14 - Are they not all ministering spirits? // Sent forth to minister for them // Who shall be heirs of salvation Are they not all ministering spirits? The apostle here proves, that angels are but ministers to the great gospel Minister, and to the members of his ...
Are they not all ministering spirits? The apostle here proves, that angels are but ministers to the great gospel Minister, and to the members of his body the church, and so must be meaner than him for state, nature, and name. This negative interrogation is a vehement assertion. The nature, dignity, and office of angels were well known to these Hebrews out of the Old Testament, and which he repeats: they were for nature spirits, intellectual, active, incorporeal, and incorruptible creatures; yet though so excellent, were still creatures; whereas Christ was an uncreated Spirit, and they were but servants to him their Lord; and though there be degrees and orders among them from the archangel to the lowest angel, they are every one of them single, and all of them together, servants to Christ, and so they own themselves to be, Rev 19:10 22:9 .
Sent forth to minister for them and so they move all at his order, and go and come at his command. Their employment directed by him; he sends them forth to deliver his errands, Act 5:19 , and Act 12:7,11 , to reveal his will to them, Rev 1:1 Psa 103:21 , &c. All the parts of ministry to which he appointeth them, they cheerfully, swiftly, and effectually perform.
Who shall be heirs of salvation such as God hath chosen and called to be children to himself and joint-heirs with his only Son, as have a right to, are fitting for, and shall be at last possessed of, eternal glory; these angels are to serve and help them on for to attain it, they themselves being elect, in and by Christ unto this end, 1Ti 5:21 2Ti 2:10 . All which demonstrate him to be a more excellent person, and to have a more excellent name, than they.
PBC: Heb 1:1 - Hebrews Introduction to Hebrews
At the beginning of every concentrated study, it is important to ask certain questions: Who wrote this specific book or lette...
Introduction to Hebrews
At the beginning of every concentrated study, it is important to ask certain questions: Who wrote this specific book or letter? To whom was it written? What historical occasion provoked its writing? What is the general theme? With this general overview, the content of the book will be easier to understand.
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The God of the Bible is a God who communicates to man; he has put his thoughts into words; he is not silent. Theologically, God’s self-disclosure is called " revelation," a word that means ‘unveiling.’ The doctrine of revelation means that God has made himself known to us in the same way that we make ourselves known to one another: by talking. It is a very humbling doctrine, for it assumes that because God in his greatness is beyond the reach of finite minds, people would have never known him unless he had taken the initiative to make himself known to them. Man can only know Him, consequently, through what he has disclosed of himself. " Without revelation," John R. W. Stott has said, " we would not be Christians at all but Athenians, and all the world’s altars would be inscribed ‘to an unknown God’." Ac 17:23
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What is the writer’s purpose in Hebrews? He is concerned to demonstrate the superior value of the Christian faith to the Jew’s religion. Under the relentless pressure of persecution, the Hebrew Christians to whom he writes are considering a return to Judaism. Such a return, the writer argues, would constitute the abandoning of the superior for the inferior, the substitution of the shadow for the substance.
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The Author
Who wrote Hebrews? In fact, we don’t know for sure. Unlike most of the other New Testament epistles, the author does not state his name. Historically, the letter has been attributed to Paul, but the style of Hebrews is different from Paul’s thirteen other letters in the New Testament. Others have suggested Clement of Rome, Barnabas, Luke, Apollos, and Priscilla. Besides Paul, Barnabas and Apollos seem to be the most credible choices.
In my estimation (and this is only personal conjecture), Paul is the most likely author. Though the style of Hebrews is different from Paul’s other letters, the theological content and the logical argument is strikingly similar. Furthermore, in 2Th 3:17-18, Paul identifies his special signature- " the token in every epistle" -in terms of the benediction " The grace of our Lord Jesus Christ be with you all. Amen." Interestingly, Heb 13:25 closes with this benediction. Also, the book closes with the salutation " They of Italy salute you." {Heb 13:24} If the book was written in the early A.D. 60’s, as most scholars believe, this would coincide with Paul’s second imprisonment in Rome (Italy).
Potential hurdles to a Pauline authorship include the following arguments: (1) Why did the author begin with " God," {Heb 1:1} when Paul always started his letters with " Paul, a servant of God...?" ( 2) This is an epistle to Jews (i.e. Hebrews), but Paul was the apostle to the Gentiles. (3) The epistle was written in Hellenistic Greek; if Paul was the author, why did he not address his Jewish brethren in their natural language of Hebrew?
In the light of Paul’s passionate love and desire for his own Jewish brethren, however, these questions may be answered. This is the man who said, " I could wish myself accursed from Christ, for my brethren’s sake, my kinsmen according to the flesh," {Ro 9:3} and " My heart’s desire and prayer to God for Israel is, that they might be saved..."{Ro 10:1} He desperately wanted to preach the gospel to his fellow Israelites, but God had chosen him to bear the name of Christ to the Gentiles. Submissive to God’s will, Paul journeyed extensively throughout the Mediterranean world, preaching to " the Greek and the Barbarian." {Ro 1:14} He never lost his passion, though, for the Jews. When he received word of the poverty of the Jerusalem saints, he organized a relief effort among the Gentile churches for the Jewish Christians. {Ac 11:29; 24:17; Ro 15:26; 1Co 16:12; 2Co 9:1; Ga 2:9-10} It is not inconsistent with his passion for the welfare of his fellow Hebrews, then, that he would address through his pen those whom God did not allow him to address with his lips.
It is possible, therefore, that Hebrews starts with " God" instead of " Paul," because Paul had no recognized authority among the Jewish Christians, certainly not like Peter and John. He was, after all, sent to the Gentiles. The writer starts with " God," moreover, because the letter is written in the style of a sermon. Paul’s other letters were didactic, but Hebrews is a " Jewish homily [i.e. sermon]." The tone of this sermon is pastoral and serious. This is no mere literary essay or theoretical treatise. A spirit of zeal and urgency, like a pastor preaching to his flock, pervades the entire letter. This is certainly in keeping with Paul’s passion for his countrymen. If he wrote it from Rome, furthermore, then Luke, his resident physician, could have easily been his penman, as he was in other epistles. This may account for the fact that the epistle was written in Greek.
Granted, this is all speculative and vague. But the writer clearly had a pastoral love for the spiritual welfare of these Jewish Christians and a thorough knowledge of the Old Testament and the implications of the ceremonial law. Paul certainly fits this description. Because of the mystery that enshrouds it, however, it is important to avoid dogmatism.
The Readers
To whom was the book written? Obviously, as the name implies, it was written to Jews. More specifically, the letter is addressed to Jewish Christians, i.e. Jews who have been converted to Christianity. The gospel, you may remember, began in Jerusalem. From there, it spread to Judea, then Samaria, then to the farthest reaches of the Mediterranean world. {Ac 1:8} The earliest converts, consequently, were Jewish. After the stoning of Stephen, the Jewish Christians were dispersed from their central location in Jerusalem throughout the entire land of Palestine. {Ac 8:1-6} It was to these Jewish Christians of the Dispersion, therefore, still living in a predominately Jewish environment, that Hebrews is addressed.
The letter was no doubt written prior to A.D. 70, when Jerusalem was destroyed and the temple sacrifices ceased, for the writer speaks of the levitical sacrifices in the present tense, indicating that temple worship had not yet ceased. Other features, coupled with this fact, place the time of writing in the 60’s.
The Historical Occasion
Why, then, was the letter written? The answer to this question provides the key to unlocking the general theme and message of Hebrews. It is apparent that a very serious crisis threatens the purity of the early church. A situation has arisen in which these Jewish Christians were considering a compromise of their faith and the abandonment of the gospel. Living in Palestine, a Jewish environment, they were subjected to daily indignities, public abuse, the plundering of their property, imprisonment, and the prospect of martyrdom from their countrymen. Why were they persecuted with such hostility? Because these Jewish Christians were regarded as traitors to their ancestral religion. Many of them lost their jobs, their families, their reputation, and their material possessions. Perhaps this cultural antagonism toward those who had broken from the traces of Judaism by confessing faith in Jesus Christ as Lord was largely responsible for the terrible poverty of the mother-church in Jerusalem. The Hebrews, in other words, were socially ostracized. {Heb 10:32-34; 12:4; 13:13-14}
Under the relentless pressure of persecution, they were tempted to recant and withdraw from their new profession of faith. They were ready to surrender on the battlefield. The pressures were just too great.
Some had already gone back. They were called the lapseis, because they had lapsed into their former religion in order to purchase ease and comfort. It is likely that this ultimate compromise and renunciation of their profession of faith is the basis of the severe warnings in Heb 6:1-20 and Heb 10:1-39. Others had slipped into a state of complacency, at a spiritual standstill and in danger of backsliding. {Heb 5:12-14} Some had forsaken the public assembly of the house of God. {Heb 10:25} Most were discouraged and fearful, and were beginning to weaken beneath the assault. {Heb 12:12-13}
Hebrews is written, consequently, to persuade them to resist the strong temptation to surrender and to persevere in faith. Perseverance is one of the key words of the book. In fact, the writer terms the letter, in Heb 13:22, a " word of exhortation." Interestingly, the word " exhortation" implies a double concept of both " warning" and " encouragement." This letter includes at least five strong warnings about the danger of apostasy. " You can’t leave the superior and return to the inferior," the author says, " without incurring the judgment of God." As a faithful pastor, however, the writer balances his stern warnings with gentle encouragements. " Your High Priest can be touched with the feeling of your infirmities," he reminds them. Warning, to arouse them from the lethargy of fear, and encouragement, to incite them to persevere in the race of faith, are beautifully blended in Hebrews.
Theme
Key words in the book include the words " better" (as he reminds them of the superior blessings of the New Covenant to the Old) and " once" (as he reminds them of the fulfillment of the Jewish religion in the once for all sacrifice of Jesus Christ). The theme of the book is The Supremacy of Jesus Christ. The entire Old Testament, says the writer, pointed forward to One who is Prophet, Priest, and King, {Heb 1:1-3} Jesus Christ. Jesus is superior to the angels, the prophets, the sacrifices, and the entire old order. By encouraging them to re-evaluate their blessings and to consider the Lord Jesus Christ who was set down at the right hand of God, and by warning them of the danger of sinning against the light of knowledge, the writer urges them to endure to the finish line. What a relevant message for us today!
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God Has Spoken Heb 1:1-3
The God of the Bible is a God who communicates to man; he has put his thoughts into words; he is not silent. Theologically, God’s self-disclosure is called " revelation," a word that means ‘unveiling.’ The doctrine of revelation means that God has made himself known to us in the same way that we make ourselves known to one another: by talking. It is a very humbling doctrine, for it assumes that because God in his greatness is beyond the reach of finite minds, people would have never known him unless he had taken the initiative to make himself known to them. Man can only know Him, consequently, through what he has disclosed of himself. " Without revelation," John R. W. Stott has said, " we would not be Christians at all but Athenians, and all the world’s altars would be inscribed ‘to an unknown God’."{Ac 17:23}
Where has God revealed himself? First, he has revealed himself in nature. {Ps 19:1-6; Ro 1:18-25} This is called Natural or General Revelation. Every human being, says Paul, instinctively and inherently knows that God exists and that he/she is ultimately accountable to that God for violations of his moral law, so that they are without excuse. The problem of the atheist, according to Ro 1:1-32, is not an intellectual problem but a moral problem -not a lack of knowledge but the refusal to acknowledge God as God, {Ro 1:21} for God has unveiled himself to all men in creation.
Secondly, he has revealed himself in Scripture. {Ps 19:7-14; Ro 1:16-17} This is called Special Revelation. It is more specific, rational, and comprehensive than natural revelation. He has revealed himself in words to minds. It is a rational revelation to rational creatures. In the New Testament, special revelation was given directly to the apostles, who then communicated God’s truth to us through their words. {Mt 16:17; Eph 3:3-4} Revelation, in other words, was communicated to man via the vehicle of inspiration. As we read and study God’s revealed word, therefore, we need illumination from God the Holy Spirit. {Eph 1:18} An outline of the doctrine of revelation looks like this:
I Natural Revelation (Visible and Empirical)
A. In Nature or Creation
B. Through Historical Deeds
II Special Revelation (Verbal and Rational)
A. In O. T. direct revelation to the prophets
B. In N.T., direct revelation to the apostles
1. Communicated via Inspiration (Objective)
2. Comprehended by Illumination (Subjective)
General revelation differs from special revelation in terms of its audience (everyone everywhere vs particular people in particular places), its nature (visual vs verbal; continuous vs final and complete), and its message (creation vs salvation).
" Hebrews" begins with an assertion of the fact that the God of Judaism and the God of Christianity is a God who speaks, a God who reveals himself verbally. The prologue {Heb 1:1-3} suggests that special revelation has been progressive revelation. The very core of the Bible is the story of God speaking to men and revealing himself at various times and in different ways (i.e. audible voice, theophanies, dreams, visions) to " the fathers by the prophets," a little here and a little more there. This progressive or gradual revelation has culminated, however, in God’s final and complete " Word," His own Son. {Heb 1:2} Jesus Christ is the Revealer of God, the grand finale of God’s self-disclosure, the One in whom and through whom God has spoken his last word. Through " the record that God has given of His Son," {1Jo 5:10} that is, through the Bible, God still speaks today. A close adherence to Scripture will protect us from two equally dangerous extremes: ( 1) The extreme that God is silent today; (2) The extreme that God is still giving revelation outside of Scripture.
Hebrews teaches that God has spoken, once and for all. Through that revelation, he still speaks. That’s the message of Hebrews: " God has spoken; how will you respond to him?" Are you listening to his voice?
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PBC: Heb 1:2 - -- To be proclaimed as God’s eternal son is to proclaim Jesus as co-eternal and co-equal, having the same nature and standing as God. He is God. That...
To be proclaimed as God’s eternal son is to proclaim Jesus as co-eternal and co-equal, having the same nature and standing as God. He is God. That’s the point made here.
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The very core of the Bible is the story of God speaking to men and revealing himself at various times and in different ways (i.e. audible voice, theophanies, dreams, visions) to " the fathers by the prophets," a little here and a little more there. This progressive or gradual revelation has culminated, however, in God’s final and complete " Word," His own Son. {Heb 1:2} Jesus Christ is the Revealer of God, the grand finale of God’s self-disclosure, the One in whom and through whom God has spoken his last word. Through " the record that God has given of His Son," {1Jo 5:10} that is, through the Bible, God still speaks today. A close adherence to Scripture will protect us from two equally dangerous extremes: (1) The extreme that God is silent today; (2) The extreme that God is still giving revelation outside of Scripture.
Hebrews teaches that God has spoken, once and for all. Through that revelation, he still speaks. That’s the message of Hebrews: " God has spoken; how will you respond to him?" Are you listening to his voice?
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PBC: Heb 1:3 - brightness of His glory " brightness of His glory"
Brightness here comes from a word in the Greek manuscripts of the New Testament that identifies the bright glory emanating...
" brightness of His glory"
Brightness here comes from a word in the Greek manuscripts of the New Testament that identifies the bright glory emanating from a source of light—rays coming from the sun. But here’s a light far more dazzling than the noon-time sun and Jesus represents, and is in fact, the rays of glory emanating from God the Father. He emits the rays of His glory and yet He is never diminished by that glory or the emission of that glory for us to see. In this sense he is both the rays and the sun, the source!
This verse refers to His essential Diety as God incarnate. Jesus is not something today, something else tomorrow and maybe something different the next day. Jesus is eternally the same. He always was, always is and I suggest always will be the brightness of the divine glory of the Father in heaven.
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PBC: Heb 1:4 - -- Hear comments on Heb 1:4
Here He is being " made" something that He wasn’t. I believe Heb 1:4 refers to His acquired superiority in that He comes ...
Hear comments on Heb 1:4
Here He is being " made" something that He wasn’t. I believe Heb 1:4 refers to His acquired superiority in that He comes in the incarnation for a brief period of time, takes a position lower than the angels so that He can suffer death for our sins. He accomplishes the work of our salvation. He dies for our sins, is resurrected and 40 days later ascends back to the Father, His position in heaven and so by successfully doing what He came to do He acquires in the incarnation, in His humanity superiority to angels.
The name that elevates the Lord Jesus Christ above angels is the name " Son." Angels are not in the family of God—they were created of God. Jesus is not a created angel. He is the Creator of angels. He is above angels—not one of them.
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Christ’s Supremacy to Angels Heb 1:4-14
Heb 1:4 begins a section that continues through Heb 2:18, the theme of which is " Christ’s Superiority to the Angels." Heb 1:4-14 is one of the strongest and most comprehensive arguments for the deity of Christ in the New Testament. Like a parallel passage in Col 1:15-18, in which Paul affirms the preeminence of Christ to all things, including four classes of angelic beings, {Col 1:16} this passage is a Christological gem in the New Testament.
What is the deity of Christ? It is the claim that Jesus of Nazareth was more than a man- that he was, in fact, God. This revolutionary claim by the early church literally " turned the world upside down." By way of contrast, I fear that modern Christians have lost the significance of this truth. It’s not that we disbelieve in the deity of Christ, but we have become, shall I say, disinterested in the subject. Secretly we wonder, " O. K. Jesus is God. Doesn’t everyone believe that?" In fact, no, everyone does not believe that, and suddenly, in the light of the rise of many new and false religions, this subject has assumed a renewed place of prominence in our thinking. If you will really think about it, the claim that a man who lived upon this planet was literally the God of the universe in human flesh is a staggering and amazing thought.
So, who is the Christ in which these Hebrew Christians had professed to believe? The writer answers, he is the Son of God. Though he was, in his incarnation, " made a little lower than the angels" ,{Heb 2:9} he has now, in his exalted glory, assumed a position of supremacy to the angels. This entire passage is an elaboration of the last phrase in Heb 1:3: " ... sat down on the right hand of the Majesty on high..." Read the passage, then, in terms of the triumphant entry of Jesus into his heavenly glory. The portrait of God’s Son in his exalted glory, in other words, looks like this: In his ascended glory, the Son was (1) honored by the Father; {Heb 1:5} (2) worshiped by the angels; {Heb 1:6} (3) endorsed as the everlasting King; {Heb 1:8} (4) anointed with the Spirit; {Heb 1:9} (5) extolled as the unchangeable Creator; {Heb 1:10-12} and (6) enthroned as the sovereign Lord. {Heb 1:13}
Just as Heb 1:1-3 contain a 7-fold description of the glory of Christ, Heb 1:4-14 contain 7 quotations from the Old Testament (6 from the Psalms and 1 from 2 Samuel) that find their fulfillment in the Sonship of Christ. Each of these prophecies is employed to show that the very things the Old Testament says about Jehovah are true about Jesus. There is no hesitation to assign to the Son what is assigned to Jehovah in the O.T. What conclusion may we draw? That the Jesus of the N. T. and the Jehovah of the O. T. are the same; or if you please, Jesus is God.
In what ways then is the Lord Jesus Christ superior to the angels? This passage includes several contrasts: (1) He is the Son; they are his worshipers. (2) He is the King; they are his servants and messengers. (3) He is the Creator; they are his creatures. (4) He is the Dispatcher; they are the dispatched. {Heb 1:14} All in all, the Son is superior to the angels both essentially and functionally. Angels are servants, but Jesus is the Son; angels are messengers, but Jesus is the King. They are subservient to the Son, who is alone the Sovereign of heaven and earth.
An angel is a messenger entrusted with a mission by God (Heb 1:14; cf. Ps 103:20). They are not appropriate objects of worship, but they themselves are worshipers of the Son and ministers to the Son’s redeemed people. {Heb 1:14} Their chief delight is to do his will. Their service is unmarred by self-seeking or personal ambition. They exist to serve the Son by serving his people. As Jacob saw in his dream, angels are God’s principal means of exercising his providential involvement in creation, the bridge between heaven and earth. He saw angels descending from heaven, where they had been dispatched with a specific mission by the Lord, and ascending to heaven, once their mission was accomplished in order to receive a new assignment. These spiritual creatures are tireless and obedient servants to the Son. May we, his children, follow their lead.
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PBC: Heb 1:5 - -- This probably comes from 2Sa 7:14. It’s a prophecy of Solomon but here the writer refers to the greater Solomon—the King of Kings and Lord of Lord...
This probably comes from 2Sa 7:14. It’s a prophecy of Solomon but here the writer refers to the greater Solomon—the King of Kings and Lord of Lords.
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PBC: Heb 1:6 - -- An angel should not worship another angel. Should a man worship another man? No. Should an angel worship another angel? No. The angels worship this On...
An angel should not worship another angel. Should a man worship another man? No. Should an angel worship another angel? No. The angels worship this One who is superior because He is God’s Son.
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PBC: Heb 1:7 - -- That’s from Ps 104:4. God will change the appearance and work of angels in order to enable them to accomplish their assignment. Angels are spirit be...
That’s from Ps 104:4. God will change the appearance and work of angels in order to enable them to accomplish their assignment. Angels are spirit beings. By nature they do not possess a physical body, and yet on occasion in scripture angels appear as having a physical body to people in the execution of their duties. When angels appear they are not feminine, they don’t have wings, they don’t wear halos of light over their heads, they typically appear as an ordinary man. God will give angels a physical body for the moment for the purpose of fulfilling their assignment but they inheritently don’t possess a physical body. A contrast—Jesus is the same yesterday, today and forever—eternally unchanged, the same.
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PBC: Heb 1:8 - -- Notice, this is to the Son, but inspired scripture refers to the Son as God. This isn’t the only place where this occurs by the way. This is a quote...
Notice, this is to the Son, but inspired scripture refers to the Son as God. This isn’t the only place where this occurs by the way. This is a quote from Ps 45:6-7. His throne is not temporary, His throne will not be subdued by a greater throne or a greater ruler to come after Him. He will not die and be replaced by another monarch—His throne is for ever.
All of these previous passages in Heb 1:1-14 identify very clearly that Jesus is superior to angels. That’s the point and for various reasons each one is offered in sequence.
Reflect upon how this inspired writer in the New Testament interprets those Old Testament passages. What does it tell us about how we should interpret the Old Testament? The writers of the New Testament viewed the Old Testament as a Christ-centric book and so should we. Christ is at the center of it and you will never get the true message of the Old Testament unless you see in it the Lord Jesus Christ.
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Haydock: Heb 1:1 - At different times // Last of all At different times, [1] and in many ways. The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by deg...
At different times, [1] and in many ways. The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by degrees, at different times, and to different persons, to Adam, to Abraham, to Moses, to David, &c. The latter word expresseth the different ways and manners, as by angels, by immediate inspirations, and revelations, by types, figures, and ceremonies.[2] ---
Last of all, by his Son, this true, natural, eternal Son, of whom we must always take notice, that being both true God, and true man, by the union of the divine and human nature to one and the same divine person, St. Paul speaks of him sometimes as God, sometimes mentions what applies to him as man, sometimes as our Redeemer, both God and man. This must necessarily happen in speaking of Christ; but when we find things that cannot be understood of one that is a pure or mere man only, or that cannot be true but of him, who is truly God, these are undeniable proofs against the errors of the Arians and Socinians. (Witham)
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[BIBLIOGRAPHY]
Multifariam, Greek: polumeros; which signifies, that God revealed the coming of his Son as it were by parts and parcels, or by degrees, first revealing some things and then others.
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[BIBLIOGRAPHY]
Novissime, Greek: ep echatou, which reading Dr. Wells prefers before that in the ordinary Greek copies, which have Greek: ep echaton ton emeron, followed by the Protestant translation and Mr. N.
Haydock: Heb 1:2 - Whom he hath appointed heir of all things Whom he hath appointed heir of all things. Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. A...
Whom he hath appointed heir of all things. Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. And though Christ be inseparably God and man, yet this applies to him, as man, because, as God, he was not constituted in time, but was always from eternity, Lord of all things, with the Father and the Holy Ghost: by whom also he made the world. That is, all created beings, and in such a manner, that all creatures were equally produced by the three divine persons. See John i. 3. and the annotations on that place. (Witham)
Haydock: Heb 1:3 - Who being the spendour // And the figure of his substance // Figure // Sitteth on the right hand of God Who being the spendour, [3] or brightness of his glory, not as beams or rays are derived from a lightsome body, but by a necessary and eternal commu...
Who being the spendour, [3] or brightness of his glory, not as beams or rays are derived from a lightsome body, but by a necessary and eternal communication of the same substance, and of the whole light; in which sense the council of Nice [Nicaea] understood the eternal Son of God to be light from light. This partly helps us to conceive the eternal generation of the Son from the Father, because the brightness is at the same time with the sun, though all comparisons fall short of this mystery. (Witham) ---
We may here observe the two natures of Christ. As God, he is the Creator of all things; as man, he is constituted heir of the goods of God. Not content to possess the inheritance of his Father in his own person, he will have us as coheirs to share it also with him. May we so live as to hear one day that happy sentence: Come, ye blessed of my Father, &c. ---
And the figure of his substance. [4] In the Greek is the character of his substance; which might be translated, the express image. There are different ways by which a thing may be said to be a figure or image of another: here it is taken for such a representation of the substance of the Father, that though the Father and the Son be distinct persons, and the Son proceed from the Father, yet he is such a figure and image, as to have the same nature and substance with the Father, as the Catholic Church always believed and declared against the ancient heretics, and particularly against the Arians. Their words may be partly seen in Petavius, lib. ii. de Trin. chap. 11.; lib. iv. chap. 6.; lib. vi. chap. 6. being too prolix for these short notes. And this may be understood by the following words concerning the Son: and upholding or preserving all things by the word of his power. As he had said before, that all things were made by him, so all things are preserved by him, equally with the Father. See Colossians i. 16, 17. See also ver. 10. of this chapter, and the annotations on John i. 3. (Witham) ---
Figure. This does not exclude the reality. So Christ's body in the eucharist, and his mystical death in the mass, though called a figure, image, or representation of Christ's visible body and sacrifice upon the cross, yet may be and is the self-same substance. (Bristow) ---
Sitteth on the right hand of God, both here, in St. Mark, chap. xvi. and in the apostles' creed, express what agrees with Christ, as our Redeemer, God made man by his incarnation, and who as man is made the head of his Church, the judge of the living and the dead; and so St. Stephen said, (Acts vii.) I see the heavens open, and the Son of man standing at the right hand of God. (Witham)
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[BIBLIOGRAPHY]
Splendor gloriæ, Greek: apaugasma, refulgentia, effulgentia, &c.
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[BIBLIOGRAPHY]
Figura substantiæ, Greek: charakter tes upostaseos. Hypostasis signifies persona, subsistentia, and also substantia.
Haydock: Heb 1:4 - Being made so much better // As he hath inherited a more excellent name Being made so much better, &c. The Arians pretended from hence that Christ was made, or created. But the apostle speaks of Christ as man, and tel...
Being made so much better, &c. The Arians pretended from hence that Christ was made, or created. But the apostle speaks of Christ as man, and tells us that Christ, even as man, by his ascension was exalted above the Angels. ---
As he hath inherited a more excellent name. That is, both the dignity and name of the Son of God, of his only Son, and of his true Son. See 1 John v. 20. (Witham)
Haydock: Heb 1:5 - Thou art my Son, this day have I begotten thee // I will be to him a father Thou art my Son, this day have I begotten thee. These words, though commonly expounded of the eternal generation of the Son of God in the day or mom...
Thou art my Son, this day have I begotten thee. These words, though commonly expounded of the eternal generation of the Son of God in the day or moment of eternity, yet may be truly applied either to Christ made man by his incarnation, or to Christ risen from the dead, as they are used by St. Paul, (Acts xiii. 33.) because the same Christ both these ways is the Son of God. It was the only true and natural Son of God, who was made flesh, who was made man, who rose from the dead; and the eternal Father manifested his eternal Son by his incarnation, and shewed him triumphing over death by his resurrection. ---
I will be to him a father, &c. Although these words might be literally spoken of Solomon, yet in the mystical sense (chiefly intended by the Holy Ghost) they are to be understood of Christ, who in a much more proper sense is the Son of God. (Witham)
Haydock: Heb 1:6 - Let all the Angels of God adore him Let all the Angels of God adore him. These words seem to be cited out of Psalm xcvi. 7. according to the Septuagint. And they seem to be an invitat...
Let all the Angels of God adore him. These words seem to be cited out of Psalm xcvi. 7. according to the Septuagint. And they seem to be an invitation, and a command to the Angels to adore Jesus Christ, when at the end of the world he shall come to judgment. This is one of the proofs which St. Paul here brings, to shew that the Angels are inferior to Christ, because they are commanded to adore him. (Witham) ---
God shews the superiority of his divine Son over the Angels, in ordering the latter to adore him. Wherever the person of Christ is, there it ought to be adored by both men and Angels, therefore in the blessed sacrament [of the Eucharist].
Haydock: Heb 1:7 - Maketh his Angels // Greek: O poion tous Aggelous autou pneumata Maketh his Angels, [5] spirits: and his ministers, a flame of fire. St. Augustine, on Psalm ciii., and St. Gregory, hom. xxxiv. in Evang., would ha...
Maketh his Angels, [5] spirits: and his ministers, a flame of fire. St. Augustine, on Psalm ciii., and St. Gregory, hom. xxxiv. in Evang., would have the sense and construction of the words to be, who maketh the blessed spirits to be also his Angels, or messengers to announce and executed his will: (messengers and Angels signify the same in the Greek) Calvin and Beza by spirits, here understand the winds, as if the sense was only, who maketh the winds and flames of fire, that is, thunder and lightning, the messengers and instruments of his divine will, in regard of men, whom he punisheth. But this exposition agrees not with the rest of the text, nor with the design of St. Paul, which is to shew Christ above all the Angels, and above all creatures. St. Paul therefore is to be understood of Angels or angelic spirits: but then the sense may be, who maketh his Angels like the winds, or like a flame of fire, inasmuch as they execute his divine will with incredible swiftness, like the winds, and with a force and activity not unlike that of fire. (Witham)
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[BIBLIOGRAPHY]
Greek: O poion tous Aggelous autou pneumata, not Greek: ta pneumata, the Greek article being put before Angels, and not before spirits, may seem to favour that exposition, which compares Angels to the winds and to a flame of fire.
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Haydock: Heb 1:8-9 - But the Son // A sceptre But the Son. That is, to his Son Jesus Christ, he saith, Thy throne, O God, is for ever and ever, and lasts for eternity. ---
A sceptre, or rod ...
But the Son. That is, to his Son Jesus Christ, he saith, Thy throne, O God, is for ever and ever, and lasts for eternity. ---
A sceptre, or rod of equity, is the sceptre of thy kingdom. That is, O Christ, God and man, head of thy Church, judge of all mankind, thou shalt reward and punish all under thee with justice and equity, as thou hast loved justice, and hated iniquity: therefore God, thy God, hath anointed thee. Many here understand God first named, to be in the vocative case, and that the sense is: therefore thee, O God, thy God, hath anointed: thus Christ is called God. Others take God in both places to be in the nominative case, and to be only a repetition of God the Father; and the sense to be, thee Christ, God, thy God, hath anointed thee with the oil of gladness above them that are partakers with thee: by which spiritual unction, some understand graces infused into Christ's soul at his incarnation, by a greater plenitude of graces than was ever given to any saints whom he made partakers of his glory in heaven; others expound it of an unction of greater glory given to Christ in heaven as man, because by his sufferings and merits he had destroyed and triumphed over sin. See Estius, Cornelius a Lapide, &c. (Witham)
Haydock: Heb 1:10 - And // As a vesture shalt thou change them And again: thou in the beginning, O Lord, hast founded the earth, &c. The text, as well as the authority of interpreters, shew these words to be s...
And again: thou in the beginning, O Lord, hast founded the earth, &c. The text, as well as the authority of interpreters, shew these words to be still spoken of the Son of God, of Christ, who was both true God and man. And thought part of Psalm ci. from which these words are taken, contain a prayer to God for the restoring of the city of Jerusalem, yet in this psalm is chiefly signified the glory of Christ, and of his Church, which will be spread over all nations. See St. John Chrysostom, Estius, Cornelius a Lapide, &c. ---
As a vesture shalt thou change them, &c. The apostle, in the second verse of this chapter, had said that the world was made by the Son of God: now he tells us that all created things shall wax old like a garment, shall decay and perish, (at least from their present state and condition) shall be changed; but thou, who art both God and man, art always the same, without decay or change. (Witham) ---
The apostle here applies the work of the creation to the Son of God, and thus furnishes a clear and striking proof of his divinity, against the Unitarians. To elude this proof, some of them pretend that these verses have been fraudulently added; but they are found in all the Greek copies, and in all ancient versions of this epistle. Others try to give forced interpretations to these verses, but the words are convincingly clear to all who do not purposely shut their eyes.
Haydock: Heb 1:13-14 - Sit on my right hand // Are they not all ministering spirits? Sit on my right hand, &c. The ancient Jews themselves understood this 109th psalm of their Messias, nor could they answer Christ's words, (Matthew x...
Sit on my right hand, &c. The ancient Jews themselves understood this 109th psalm of their Messias, nor could they answer Christ's words, (Matthew xxii. 45.) when he shewed them by these same words, that their Messias was not only the Son of David, but also the Lord of David, of whom it was said: the Lord said to my Lord, sit thou on my right hand, until I make thy enemies thy footstool. See also 1 Corinthians xv. 52. and in this epistle, Chap. x. 13. ---
Are they not all ministering spirits? &c. The apostle, in this chapter, not only shews how much the dignity of Christ is superior to that of the highest Angels, but also his divinity; and that he is both true God and true man, as the ancient Fathers took notice against the Arians. (Witham) ---
The holy Angels, says St. Augustine, to whose society we aspire, help us without difficulty, because their notion is pure and free. (De Civit. lib. 11. chap. xxxi.) Having then Jesus Christ for our advocate and mediator at the right hand of God, and his Angels for our guardians, ministering spirits, what can we wish for more?
Gill: Heb 1:1 - God, who at sundry times and in divers manners // spake in time past unto the fathers by the prophets God, who at sundry times and in divers manners,.... The apostle begins the epistle with an account of the revelation God has made of his mind and will...
God, who at sundry times and in divers manners,.... The apostle begins the epistle with an account of the revelation God has made of his mind and will in former times: the author of this revelation is God, not essentially, but personally considered, even God the Father, as distinguished from his Son in the next verse; for the revelation under the Old Testament is divine, as well as that under the New; in this they both agree, in whatsoever else they differ: and this revelation was made at several times, at different seasons, and to different persons; and consisted of a variety of things relating to doctrine and worship, and concerning the Messiah, his person and office; of whom, at different times, there were gradual discoveries made, both before and after the giving of the law, from the beginning of the world, or the giving forth of the first promise, and in the times of the patriarchs, of: Moses, David, Isaiah, and other prophets: and this was delivered in various manners; sometimes by angels; sometimes in a dream; at other times by a vision; and sometimes by Urim and Thummim: and this he
spake in time past unto the fathers by the prophets; by Moses, and other succeeding prophets, as David, Isaiah, Jeremiah, Micah, Zechariah, Malachi, and others; who were sent to the Jewish fathers, the ancestors of the people of the Jews, to whom they prophesied and declared the will of God, as they were moved and inspired by the Holy Ghost: and the apostle suggests, by this way of speaking, that it was a long time since God spake to this people; for prophecy had ceased ever since the times of Malachi, for the space of three hundred years; and this time past includes the whole Old Testament dispensation, from the beginning to the end of it, or of prophecy in it.
Gill: Heb 1:2 - Hath in these last days spoken unto us by his Son // By whom also he made the worlds Hath in these last days spoken unto us by his Son,.... This is the Gospel revelation, or the revelation in the Gospel dispensation; which though it co...
Hath in these last days spoken unto us by his Son,.... This is the Gospel revelation, or the revelation in the Gospel dispensation; which though it comes from the same author the other does, yet in many things differs from it, and is preferable to it; and indeed the general design of this epistle is to show the superior excellency of the one to the other; the former was delivered out in time past, but this "in these last days"; the Alexandrian copy, the Complutensian edition, and several other copies, read, "in the last of these days": perfectly agreeable to the phrase
By whom also he made the worlds; this is said in agreement with the notions of the Jews, and their way of speaking, who make mention of three worlds, which they call, the upper world (the habitation of God), the middle world (the air), and the lower world o (the earth); and sometimes they call them the world of angels (where they dwell), the world of orbs (where the sun, moon, and stars are), and the world below p (on which we live); and it is frequent in their writings, and prayer books q, to call God
Gill: Heb 1:3 - Who being the brightness of his glory // And the express image of his person // And upholding all things by the word of his power // when he had by himself purged our sins // he sat down on the right hand of the Majesty on high Who being the brightness of his glory,.... Or "of glory"; of God the Father, the God of glory, and who is glory itself; so called on account of his gl...
Who being the brightness of his glory,.... Or "of glory"; of God the Father, the God of glory, and who is glory itself; so called on account of his glorious nature and perfections and because of the glorious manifestations of them in his works of creation and providence, and in the various dispensations of his grace, and especially in his Son; and because he is the author of all glory, in the creatures, in the whole world, in Christ as man and Mediator, and in his own people. Now Christ is the "brightness" of this, as he is God; he has the same glorious nature and perfections, and the same glorious names, as Jehovah, the Lord of glory, &c. and the same glory, homage, and worship given him: the allusion is to the sun, and its beam or ray: so some render it "the ray of his glory"; and may lead us to observe, that the Father and the Son are of the same nature, as the sun and its ray; and that the one is not before the other, and yet distinct from each other, and cannot be divided or separated one from another: so the phrase
"For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.'' (Wisdom 7:26)
And the express image of his person; this intends much the same as the other phrase; namely, equality and sameness of nature, and distinction of persons; for if the Father is God, Christ must be so too; and if he is a person, his Son must be so likewise, or he cannot be the express image and character of him; See Gill on Col 1:15.
And upholding all things by the word of his power; the Syriac version renders it, "by the power of his word", to the same sense, only inverting the words. The Targumist on 2Ch 2:6 uses a phrase very much like this, of God, whom the heaven of heavens cannot contain; because, adds he,
when he had by himself purged our sins; the Arabic and Ethiopic versions seem to refer this to God the Father, as if he, by Christ, made the expiation of sin, and then caused him to sit down at his right hand; but it belongs to the Son himself, who of himself, and by himself alone, and by the sacrifice of himself, made atonement for the sins of his people; which is meant by the purgation of them: he took their sins upon himself, and bore them, and removed them far away, and utterly abolished them, which the priests under the law could not do: and when he had so done,
he sat down on the right hand of the Majesty on high; by "Majesty" is meant God the Father, to whom majesty belongs; who is clothed with it, and which is before him: and his "right hand" designs his power, greatness, and glory, and is expressive of the high honour Christ, as man, is possessed of; for his sitting here denotes the glorious exaltation of him in human nature, after his sufferings, and death, and resurrection from the dead; and shows that he had done his work, and was accepted, and was now enjoying rest and ease, honour and glory, in which he will continue; and the place of his session, as well as of the habitation of God, at whose right hand he sits, is on high, in the highest heavens.
Gill: Heb 1:4 - Being made so much better than the angels // as he hath by inheritance obtained a more excellent name than they Being made so much better than the angels,.... Christ is so much better than the angels, as the Creator, than the creature; as an independent being, t...
Being made so much better than the angels,.... Christ is so much better than the angels, as the Creator, than the creature; as an independent being, than a dependent one; as he that blesses, than he that is blessed; as he that is worshipped, than he that worships: as a king, than his subjects; as a master, than his servants; and as he that sends, than he that is sent: and Christ may be said to be "made so", when he was manifested and declared to be so; and he was actually preferred to them, and exalted above them in human nature, after he had expiated the sins of his people, and when he was set down at the right hand of God, as in the latter part of the preceding verse, with which these words stand connected; for in his state of humiliation, and through his sufferings and death, he was made lower than they; but when he was risen from the dead, and ascended to heaven, he was placed at the right hand of God, where none of them ever was, or ever will be: besides, the phrase, "being made", signifies no more than that "he was"; and so the Syriac version renders it, "and he was so much better than the angels"; and so the Ethiopic version, "he is so much better": and this is observed, to prove him to be more excellent than any creature, since he is preferred to the most excellent of creatures; and to show, that the Gospel dispensation is superior to the legal dispensation, which was introduced by the ministration of angels; and to take off the Jews from the worship of angels, to which they were prone: and this doctrine of his could not be well denied by them, since it was the faith of the Jewish church, that the Messiah should be preferred to the angels: for in their ancient writings they say of him, he shall be exalted above Abraham, he shall be lifted up above Moses, and be higher than the ministering angels s; and that he is above them, appears from what follows,
as he hath by inheritance obtained a more excellent name than they; which is that of the Son of God, a name peculiar to him; and which belongs to him in such a sense as it does not to angels, as is evident from the following verse: and though this name is not founded on his office, as Mediator, but arises from his nature and relation to God; yet he was declared to be the Son of God, and it was made manifest, that this name of right belonged to him, upon the discharge of his office, at his resurrection and ascension to heaven; and therefore he is said to obtain it by inheritance; or he appeared to inherit it of right, and that it was his possession for evermore.
Gill: Heb 1:5 - For unto which of the angels said he at any time // thou art my Son, this day have I begotten thee For unto which of the angels said he at any time,.... That is, he never said to any of the angels what he has said to Christ; namely, what follows,
...
For unto which of the angels said he at any time,.... That is, he never said to any of the angels what he has said to Christ; namely, what follows,
thou art my Son, this day have I begotten thee for though angels are called the sons of God, Job 1:6 yet are never said to be begotten by him; or, with this clause annexed to it, "this day have I begotten thee"; nor are they ever so called in a proper sense, or in such sense as Christ is: this is said to Christ, and of him, in Psa 2:7 and that agreeably to the sense of the Jewish church at this time, or the apostle would never have produced it to the Hebrews in such a manner; and not only the whole psalm in general, but this verse in particular, is owned by Jewish writers t, both ancient and modern, to belong to the Messiah. Christ is the Son of God, not by Creation, nor by adoption, nor by office, but by nature; he is the true, proper, natural, and eternal Son of God; and as such is owned and declared by Jehovah the Father, in these words; the foundation of which relation lies in the begetting of him; which refers not to his nature, either divine or human: not to his divine nature, which is common with the Father and Spirit; wherefore if his was begotten, theirs must be also, being the same undivided nature, common to all three; much less to his human nature, in which he is never said to be begotten, but always to be made, and with respect to which he is without Father; nor to his office, as Mediator, in which he is not a Son, but a servant; besides, he was a Son, previous to his being a prophet, priest, and King; and his office is not the foundation of his sonship, but his sonship is the foundation of his office; or by which that is supported, and which fits him for the performance of it: but it has respect to his divine person; for as, in human generation, person begets person, and like begets like, so it is in divine generation; though care must be taken to remove all imperfection from it, as divisibility and multiplication of essence, priority and posteriority, dependence, and the like; nor can the modus, or manner of it, be conceived, or explained by us: the date of it, today, designs eternity, as in Isa 43:13, which is one continued day, an everlasting now; and this may be applied to any time and case, in which Christ is declared to be the Son of God; as at his incarnation, his baptism, his transfiguration on the Mount, and his resurrection from the dead, as in Act 13:33 and at his ascension to heaven, when he was made Lord and Christ, and his divine sonship more manifestly appeared; which seems to be the time, and case, more especially referred to here. And again, I will be to him a father, and he shall be to me a Son: which words are taken from 2Sa 7:14 and the sense is, not that he should be his son by adoption; or that he would be instead of a father to him; or that he should be as dear to him as a son is to a father; but that he was really and properly so; and he would make it manifest, and own him as such, as he did at Jordan's river, upon the Mount, and at his resurrection and ascension; though the words are spoken of Solomon, as a type of Christ, they properly belong to the antitype, who is greater than Solomon.
Gill: Heb 1:6 - And again, when he bringeth the first begotten into the world // he saith, and let all the angels of God worship him // all the angels have worshipped him And again, when he bringeth the first begotten into the world;.... By "the first begotten" is meant Christ. This is a name given him in the Old Testam...
And again, when he bringeth the first begotten into the world;.... By "the first begotten" is meant Christ. This is a name given him in the Old Testament, and is what the Hebrews were acquainted with, and therefore the apostle uses it; it is in Psa 89:27 from whence it seems to be taken here, and which the ancient Jews u acknowledge is to be understood of the Messiah; who, as the Son of God, is the only begotten of the Father, and was begotten from eternity, as before declared, and before any creature had a being, and therefore called the firstborn of every creature, Col 1:15 and is sometimes styled the first begotten from the dead; he rose the first in time, and is the first in causality and dignity: and he may be called the firstborn, with respect to the saints, who are of the same nature with him, and are partakers of the divine nature, and are adopted into the family of God, though they are not in the same class of sonship with him; and the bringing of him into the world may refer to his second coming, for this seems agreeable from the natural order of the words, which may be rendered, "when he shall bring again", &c. that is, a second time, and from Psa 97:1 from whence the following words are cited; and from the glory he shall then have from the angels, who will come with him, and minister to him; and not to his resurrection from the dead, when he was exalted above angels, principalities, and powers; though, as we read the words, they seem to regard his first coming in to this habitable world, at his incarnation and birth, when he was attended with angels, and worshipped by them, according to the order of God the Father, as follows:
he saith, and let all the angels of God worship him; these words are cited from Psa 97:7 where the angels are called Elohim, gods. So Aben Ezra on the place observes, that there are some (meaning their doctors) who say, that "all the gods are the angels"; and Kimchi says, that the words are not imperative, but are in the past tense, instead of the future,
all the angels have worshipped him; that is, they shall worship him; as they have done, so they will do. According to our version, they are called upon to worship God's firstborn, his only begotten Son, with a religious worship and adoration, even all of them, not one excepted; which shows, that Christ, as the first begotten, is the Lord God, for he only is to be served and worshipped; and that if angels are to worship him, men ought; and that angels are not to be worshipped, and that Christ is preferable to them; and the whole sets forth the excellency and dignity of his person. Philo the Jew w often calls the Logos, or Word of God, his first begotten.
Gill: Heb 1:7 - who maketh his angels spirits, and his ministers a flame of fire Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa 10...
Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa 104:4
who maketh his angels spirits, and his ministers a flame of fire: this cannot be understood of the wind and lightning, and of God's making these his messengers and ministers to do his will; for such a sense is not suitable to the scope of the psalm, from whence they are taken, nor to the order of the words in which they stand; for it is not said he makes spirits, or winds, his angels, and flaming fire his ministers, but the reverse; and is contrary to the design of the apostle in citing them, which is to show the superiority of Christ to angels, of whom it is said, that they are made spirits: they are "spirits", created ones, and so differ from God the Creator: they are incorporeal ones, and so differ from men; they are immaterial, and so die not; they are spiritual substances subsisting in themselves: and they are "made" such by God the Father, and by the Son the Lord Jesus Christ, within the six days of the creation, and all at once; for it is not to be supposed that the Lord is daily making them; and this proves the Son to be God, as well as more excellent than the angels; unless this is to be understood of the daily disposal of them in providence, in causing winds, thunder, lightning, and the like. Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for him; they sing his praise, and are his chariots in which he rides: and they are ministers to Christ; they attended at his incarnation: were solicitous for his preservation, ministered to him in distress, assisted at his resurrection, and accompanied him in his ascension, and will be with him at his second coming: and they are as a flame of fire, so called from their great power, force, and swiftness; and from their burning love, and flaming zeal, hence named seraphim; and because they are sometimes the executioners of God's wrath, and will descend in flaming fire, when Christ shall be revealed from heaven: angels sometimes appear in fiery forms; the chariots and horses of fire, by which Elijah was carried up to heaven, were no other than angels, in such forms: so the Jews x say of the angels,
"all the angels, their horses are horses of fire, and their chariots fire, and their bows fire, and their spears fire, and all their instruments of war fire.''
And they have a notion, that an angel is half water, and half fire y.
Gill: Heb 1:8 - But unto the Son, he saith // thy throne, O God, is for ever and ever // A sceptre of righteousness is the sceptre of thy kingdom But unto the Son, he saith,.... What he does not to angels, and which sets him infinitely above them; which shows him to be a Prince and King, and not...
But unto the Son, he saith,.... What he does not to angels, and which sets him infinitely above them; which shows him to be a Prince and King, and not a servant, or minister; and which even ascribes deity to him:
thy throne, O God, is for ever and ever: this, with what follows in this verse, and the next, is taken out of Psa 45:6 which psalm is not spoken of Solomon, to whom many things in it will not agree; he was not fairer than other men; nor was he a warrior; nor was his throne for ever and ever; and much less a divine person, and the object of worship; but the Messiah, and so the ancient Jews understand it: the Targum applies it to him, and mentions him by name in Heb 1:2 and some of their modern writers z affirm it is said of the Messiah; though Aben Ezra seems doubtful about it, saying, it is spoken concerning David, or Messiah his Son, whose name is so, Eze 37:25. Deity is here ascribed to the Son of God; he is expressly called God; for the words will not bear to be rendered, "thy throne is the throne of God, or thy throne is God"; or be supplied thus, "God shall establish thy throne": nor are the words an apostrophe to the father, but are spoken to the king, the subject of the psalm, who is distinguished from God the Father, being blessed and anointed by him; and this is put out of all doubt by the apostle, who says they are addressed "to the Son", who is not a created God, nor God by office, but by nature; for though the word "Elohim" is sometimes used of those who are not gods by nature; yet being here used absolutely, and the attributes of eternity, and most perfect righteousness, being ascribed to the person so called, prove him to be the true God; and this is the reason why his throne is everlasting, and his sceptre righteous, and why he should be worshipped, served, and obeyed. Dominion and duration of it are given to him; his throne denotes his kingly power, and government; which is general, over angels, good and bad; over men, righteous and wicked, even the greatest among them, the kings and princes of the earth: and special, over his church and people; and which is administered by his Spirit and grace in the hearts of his saints; and by his word and ordinances in his churches; and by his powerful protection of them from their enemies; and will be in a glorious manner in the latter day, and in heaven to all eternity; for his throne is for ever, and on it he will sit for ever: his kingdom is an everlasting kingdom; he will have no successor in it, nor can his government be subverted; and though he will deliver up the kingdom to the Father, it will not cease.
A sceptre of righteousness is the sceptre of thy kingdom; the sceptre is an ensign of royalty; and a sceptre of righteousness, or rightness, is expressive of the justice of government; the Syriac version renders it, "a sceptre stretched out"; which is a sceptre of mercy, as the instance of Ahasuerus stretching out his sceptre to Esther shows; and such is the Gospel of Christ, which holds forth and declares the mercy, grace, and love of God to men through Christ; and which may be called a sceptre of righteousness, since it reveals and directs to the righteousness of Christ, and encourages to works of righteousness; but here it designs the righteous administration of Christ's kingly office; for just and true are, have been, and ever will be his ways, as King of saints.
Gill: Heb 1:9 - Thou hast loved righteousness, and hated iniquity // therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows Thou hast loved righteousness, and hated iniquity,.... Christ loves righteous persons and righteous works, faithfulness and integrity, and a just admi...
Thou hast loved righteousness, and hated iniquity,.... Christ loves righteous persons and righteous works, faithfulness and integrity, and a just administration of government, everything that is holy, just, and good; which has appeared in the whole course of his life on earth, in working out a righteousness for his people, and in encouraging righteousness in them, which he leads them in the way of; and his love of justice will still more appear at the last day, when he will judge the world in righteousness, and give the crown of righteousness to proper persons: and he hates iniquity; or "unrighteousness", as the Alexandrian copy and another read; as being contrary to his nature, both as God and man, and to the righteous law of God; which has appeared by his inveighing against it, and dehorting from it; by his severity exercised towards delinquents; by his suffering for it, and abolishing of it; and by chastising his own people on account of it; and his abhorrence of it will still more appear at the day of judgment, when all workers of iniquity, professors and profane, will be bid to depart from him:
therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows: the anointer is the God of Christ; that is, God the Father, who is the God of Christ, as man; and is so called, because he prepared and formed the human nature of Christ, and supported it under all its sufferings, and has glorified it; and as such Christ prayed unto him, believed in him, loved him, and obeyed him: the anointed is the Son of God, the Son spoken to, and is called God in the preceding verse; though he is not anointed as God, but as Mediator, to be prophet, and priest, and King: what he is anointed with is not material oil, but spiritual, the Holy Ghost, as it is explained in Act 10:38 called the oil of gladness, in allusion to the use of oil at feasts and weddings, for the delight and refreshment of the guests; and because of the spiritual effects of joy and gladness, both on Christ, as man, and on his people. Now Christ was anointed as Mediator from all eternity; that is, he was invested with his office as such; and at his conception and birth he was filled with the Holy Ghost; who also descended on him at his baptism, after which he went about doing good, and healing diseases; but here it seems to refer to the time of his ascension, when he was declared to be Lord and Christ, the anointed one; and received gifts for men, the fulness of the Spirit without measure, and with which he was anointed above his "fellows"; by whom are meant, not the angels, nor the kings and princes of the earth; but the saints, who are so called, because they are of the same nature, and are of the same family, and are partakers of the same spirit, and grace; and having received the unction from him, are also kings, priests, and prophets, and will be companions with him to all eternity. Now the reason of his being anointed, or exalted, and made Lord and Christ, is, because he loves righteousness; see Phi 2:7 or rather, because he is anointed with the Holy Spirit without measure, therefore he loves righteousness; for the words may be rendered, "thou lovest righteousness--because God, thy God, hath anointed thee".
Gill: Heb 1:10 - And thou Lord, in the beginning hast laid the foundation of the earth // the heavens are the works of thine hands And thou Lord, in the beginning hast laid the foundation of the earth,.... The person here addressed, as the Lord or Jehovah, and as the Maker of the ...
And thou Lord, in the beginning hast laid the foundation of the earth,.... The person here addressed, as the Lord or Jehovah, and as the Maker of the heavens and the earth, is the same with the Son spoken to, and of, before; for the words are a continuation of the speech to him, though they are taken from another psalm, from Psa 102:25. The phrase, "thou, Lord" is taken from Psa 102:12 and is the same with, "O my God", Psa 102:24 and whereas it is there said, "of old", and here, in the beginning, the sense is the same; and agreeably to the Septuagint, and the apostle, Jarchi interprets it by
the heavens are the works of thine hands: there are more heavens than one; there are the airy heaven, and the starry heaven, and the heaven of heavens, the third heaven; and they were created the beginning, as the earth was, Gen 1:1 and are the immediate work of Christ; they were made by himself, not by the means of angels, who were not in being till these were made; nor by any intermediate help, which he could not have, and which he did not need: the phrase is expressive of the power of Christ in making the upper parts of the creation, and of his wisdom in garnishing them, in which there is a wonderful display of his glory; and the whole serves to set forth the dignity and excellency of his person.
Gill: Heb 1:11 - They shall perish // But thou remainest // They all shall wax old as doth a garment They shall perish,.... That is, the heavens and the earth; not as to the substance of them, but as to the quality of them; the present form and fashio...
They shall perish,.... That is, the heavens and the earth; not as to the substance of them, but as to the quality of them; the present form and fashion of them shall pass away; the curse will be removed from them, and they will be renewed and purified, but the substance of them will continue; otherwise there would be no place, either for the righteous or the wicked,
But thou remainest; without any change or alteration, neither in his natures, divine or human, as God or man, nor in his office as Mediator; as a priest, he has an unchangeable priesthood, and ever lives to make intercession; as a King, his kingdom is an everlasting one, and of it there will be no end; and as a prophet, he will be the everlasting light, of his people.
They all shall wax old as doth a garment; garments in time wax old, and lose their beauty and usefulness, unless when a miracle is wrought, as in the case of the children of Israel in the wilderness. Now the heavens, and the light thereof, are as a garment and a curtain, Psa 104:2 and these, together with the earth, will in time come to their end of usefulness, in the present form of them; see Isa 51:6.
Gill: Heb 1:12 - And as a vesture shalt thou fold them up // And they shall be changed // but thou art the same, and thy years shall not fail And as a vesture shalt thou fold them up,.... In order to lay them aside, and make no use of them in the manner they now are; just as clothes, when th...
And as a vesture shalt thou fold them up,.... In order to lay them aside, and make no use of them in the manner they now are; just as clothes, when they are grown old, or out of fashion, are folded up, and laid aside from use at present, or are put into another form. In the Hebrew text it is, "as a vesture shalt thou change them"; but the sense is the same, for a garment is changed by folding it, or turning it; agreeably to which Jarchi interprets the Hebrew phrase thus,
"as a man turns his garment to put it off;''
the Vulgate Latin version reads as the Hebrew does, and one of the manuscripts of New College, Oxford.
And they shall be changed; as to their form and use, not as to their being; for a change, and an annihilation, are two things:
but thou art the same, and thy years shall not fail; which is expressive of the immutability of Christ, in his nature and perfections, in his person, and offices, in the virtue of his blood, righteousness, and sacrifice; and of his duration or continuance, in opposition to the fading and transitory nature of the heavens and earth, and of all outward enjoyments: and this may serve to take off the heart from the one, and set it upon the other; and to strengthen our faith in Christ, and encourage us to expect a continuance of blessings from him; all supplies of grace now, and eternal glory hereafter.
Gill: Heb 1:13 - But to which of the angels said he at any time // sit on my right hand, until I make thine enemies thy footstool But to which of the angels said he at any time,.... That is, he never said to any of them in his council, or covenant; he never designed to give them ...
But to which of the angels said he at any time,.... That is, he never said to any of them in his council, or covenant; he never designed to give them any such honour, as hereafter expressed; he never promised it to them, or bestowed it on them; he never called up any of them to so high a place, or to such a dignity:
sit on my right hand, until I make thine enemies thy footstool; yet this he said to his Son, Psa 110:1 for to him, the Messiah, are they spoken, and have had their fulfilment in him: See Gill on Mat 22:44; and therefore he must be greater than the angels.
Gill: Heb 1:14 - Are they not all ministering spirits // Sent forth to minister for them who shall be the heirs of salvation Are they not all ministering spirits,.... Servants to God, to Christ, and to his people, and therefore must be inferior to the Son of God. The phrase ...
Are they not all ministering spirits,.... Servants to God, to Christ, and to his people, and therefore must be inferior to the Son of God. The phrase is Rabbinical; frequent mention is made in Jewish writings a of
Sent forth to minister for them who shall be the heirs of salvation? the persons they minister to, and for, are those, who shall be the heirs of salvation; that is, of eternal glory, which will be possessed by the saints, as an inheritance: hence it belongs to children, being bequeathed to them by their Father, and comes to them through the death of Christ, of which the Spirit is the earnest; and this shows that it is not of works, and that it is of an eternal duration, and takes in all kind of happiness: and of this the saints are heirs now; and so the Ethiopic version renders it, "who are heirs of salvation"; nor should it be rendered, "who shall be heirs", but rather, "who shall inherit salvation"; for this character respects not their heirship, but their actual inheriting of salvation: and the ministry of angels to, and for them, lies in things temporal and spiritual, or what concern both their bodies and their souls; in things temporal, in which they have often been assisting, as in providing food for their bodies, in curing their diseases, in directing and preserving them in journeys, in saving and delivering them from outward calamities, in restraining things hurtful from hurting them, and in destroying their enemies; in things spiritual, as in making known the mind and will of God to them, in comforting them, and suggesting good things to them, and in helping and assisting them against Satan's temptations; and they are present with their departing souls at death, and carry them to heaven, and will gather the elect together at the last day. And they are "sent forth" to minister to them in such a way; they are sent forth by Christ, the Lord and Creator of them, who therefore must be superior to them; they do not take this office upon themselves, though, being put into they faithfully and diligently execute it, according to the will of Christ: and this shows the care of Christ over his people, and his kindness to them, and the great honour he puts upon them, to appoint such to minister to them; and since they are of so much use and service, they ought to be respected and esteemed, though not worshipped.