HEBREWS CHAPTER 1

Heb 1:1-14. THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND.
 
We do not know the writer although it was likely the apostle Paul. In any case he was away from them temporarily:
 
But I beseech you the rather to do this, that I may be restored to you the sooner. Hebrews 13:19
 
Because Peter wrote to the scattered Hebrews, his letter may give some evidence that Paul was the writer:
 
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; 2 Peter 3:15
As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. 2 Peter 3:16
 
Background:Matthew Henry on Hebrews 1:4-14 Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth. Another passage of Scripture, Ps 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost. Angels shall gather all the saints together at the last day, when all whose hearts and hopes are set upon perishing treasures and fading glories, will be driven from Christ's presence into everlasting misery.

Chapter 2:14-18 The angels fell, and remained without hope or help. Christ never designed to be the Saviour of the fallen angels, therefore he did not take their nature; and the nature of angels could not be an atoning sacrifice for the sin of man. Here is a price paid, enough for all, and suitable to all, for it was in our nature. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he readily took it upon him. And this atonement made way for his people's deliverance from Satan's bondage, and for the pardon of their sins through faith. Let those who dread death, and strive to get the better of their terrors, no longer attempt to outbrave or to stifle them, no longer grow careless or wicked through despair. Let them not expect help from the world, or human devices; but let them seek pardon, peace, grace, and a lively hope of heaven, by faith in Him who died and rose again, that thus they may rise above the fear of death. The remembrance of his own sorrows and temptations, makes Christ mindful of the trials of his people, and ready to help them. He is ready and willing to succour those who are tempted, and seek him. He became man, and was tempted, that he might be every way qualified to succour his people, seeing that he had passed through the same temptations himself, but continued perfectly free from sin. Then let not the afflicted and tempted despond, or give place to Satan, as if temptations made it wrong for them to come to the Lord in prayer. Not soul ever perished under temptation, that cried unto the Lord from real alarm at its danger, with faith and expectation of relief. This is our duty upon our first being surprised by temptations, and would stop their progress, which is our wisdom.

 
GOD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hebrews 1:1
 
The Jews survived with the Water from the Rock and the Manna, but they never understood that it was from God who was now made known to them as a Light shining in the face of Jesus Christ. And even as God spoke in many different ways, there was never but One God.
 
However, in various forms God's Spirit spoke and because there is only One Spirit God this was the Spirit of Christ speaking:
Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 1 Peter 1:11
 
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 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
 
Polumeros (g4181) pol-oo-mer'-oce; adv. from a comp. of 4183 and 3313; in many portions, i.e. variously as to time and agency (piecemeal): - at sundry times.
For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 1 Corinthians 13:12
 
Polutropos (g4187) pol-oot-rop'-oce; adv. from a comp. of 4183 and 5158; in many ways, i.e. variously as to method or form: - in divers manners.
 
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, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [THEODORET]. (Compare Nu 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).
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 is written," but "said,"
     
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 object of expectation [BENGEL]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7.
     
the fathers--the Jewish fathers. The Jews of former days (1Co 10:1).
     
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 God (Mt 21:34,37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16 3:34 Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Re 19:10), and of the law of Moses (Joh 1:17 5:46).
 
Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Hebrews 1:2
 
The Jews were looking for a political king much like David or others who could count upon God working through His own agents to win battles. However, Jesus was not like the warrior, political David but like the young David whom God loved "in his early ways." Now, Jesus as the Messiah does not meet their expectations and they will just have to murder Him.
 
God left His majesty and power and put on the "clothing" of a meek human Who had no intentions of going to war or adding excitement to their religious rituals. Here was the man who worshipped in private and made fun of the Jewish clergy as "children playing games."
 
In this role, God is "imaged" or revealed as the Son or Word which is the projection of God's Spirit or Mind but not of His inclination to control the military battles.

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 age to come" (Heb 2:5 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.
   

by his Son--Greek, "IN (His) Son"
 
Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. John 14:10
 
If I am in a box and the box is in me then I must be the box!
 
The true "Prophet" of God. His majesty is proven: by being:
 
(1) Compared to God 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
 
Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Hebrews 1:2
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; Hebrews 1:3
 
(2) Relatively, in comparison with the angels,
 
Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Hebrews 1:4
 
(3) the confirmation of this follows, and the very name "Son" is proved at Heb 1:5;
 
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? Hebrews 1:5
 
The heirship:
 
And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. Hebrews 1: 6
And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. Hebrews 1: 7
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. Hebrews 1: 8
Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Hebrews 1: 9
 
The creation of the World:
 
And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: Hebrews 1: 10
They shall perish; but thou remainest; and they all shall wax old as doth a garment; Hebrews 1: 11
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. Hebrews 1: 12
 
Return to sit at the right hand of His Glory and Majesty:
 
But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Hebrews 1: 13
Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Hebrews 1: 14
 
His being made heir follows His sonship, and preceded His making the worlds. God is invisible and immaterial. Therefore, when He acts in the dimension of the physical world, because there is no one else, he sends "His Arm" or "breathes" or "fans a fire." Winds and firs are figurative of His action in the physical world and God uses literal wind and fire as His agents.
 
Our world was "spoken" into existance by God's Word. The image is of the Father who "breathes" our wind (spirit) through His "lips" or double-edged swords to produce Words. The ancient writers always believed that the spoken word produced action. For instance, the word "guilty" has the power to get you electrocuted.
 
In Proverbs, "Wisdom" is personified as a "she" just as the 'Word" or "Spirit" is a He. God always had His Spirit (mental ability), His Word and His Wisdom with Him:
 
The Lord possessed me (Wisdom or Word) in the beginning of his way, before his works of old. Proverbs 8:22
I was set up from everlasting, from the beginning, or ever the earth was. Proverbs 8: 23
 
According to the eternal purpose which he purposed in Christ Jesus our Lord: Ephesians 3:11
 
As the first begotten, He is heir of the universe (Heb 1:6), which He made instrumentally,
 
Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Hebrews 11:3
 
Perhaps in a parabolic sense that "invisible substance" was the Word of God.
 
Where "by the Word of God" answers to "by whom"' (the Son of God) here. The image is not that of a person so much as it is of that spoken power and wisdom which proceedes from the invisible realm of the Spirit Father. In any case, that which the Word created was created by Him alone and it was created for His purposes alone:
 
All things were made by him; and without him was not any thing made that was made. John 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
 
For the promise, that he should be the heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. Romans 4:13
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16
 
Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Hebrews 1:2
 
worlds--the inferior and the superior worlds
 
For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: Colossians 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.
 
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; Hebrews 1:3

The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. -- Heb 1:3NIV

God's Son shines out with God's glory, and all that God's Son is and does marks him as God. He regulates the universe by the mighty power of his command. He is the one who died to cleanse us and clear our record of all sin, and then sat down in highest honor beside the great God of heaven. Hebrews 1:3LIV

Who being--by pre-existent and essential being. Because no human could intercede between Himself and others, it was necessary that God Himself become the "gate" or "door" of intercession. Isaiah wrote:
 
And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. Isaiah 59:16
 
God laid aside His Glory and came into the physical world as His "Arm."
 
Let this mind be in you, which was also in Christ Jesus: Philippians 2:5
who, though he was God, did not demand and cling to his rights as God, Philippians 2:6LIV
but laid aside his mighty power and glory, taking the disguise of a slave and becoming like men. Philippians 2:7
 
The Son of man returns to His own glory. Because He was sent as God's own Arm, Jesus asked:
 
What and if ye shall see the Son of man ascend up where he was before? John 6:62
 
And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. John 17:5
 
In the imagry of Philippians, God laid His power and glory down at the right of the throne. The Son left His own Glory Whom He understood to be the Father. When Christ returned to where He was before, the glory was that of God's own self. He was "at the right" of the throne because in the image of Isaiah God sent His own right Arm to redeem the lost world.
 
brightness of his glory--Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. Or as the Father is "Light" the Son is the "off flash" of that Light.
 
"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, and because He upholds, that He sat down on the right hand, It was a return to His divine glory
 
express image--"impress." But veiled in the flesh.
   
of his person--Greek, "of His substantial essence"; "hypostasis.." The early church fathers used the word personae or image in agreement with the Bible. The word "person" (people) was not applied to God until the liberal 19th century.
 
upholding all things--Greek, "the universe." Compare Col 1:15,17,20, which enumerates the three facts in the same order as here.
     
by the word--Therefore the Son of God is a Person; for He has the word [BENGEL]. His word is God's word
 
Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Hebrews 11:3
 
of his power--"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
 
When the visible Christ returned to His "full Deity" (Col 2:9) He returned as he had promised (John 16:16-18). His message is pure spirit:
 
It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. John 6:63
 
But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord. 2 Corinthians 3:18
 
We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts: 2 Peter 1:19
 
by himself--omitted in the oldest manuscripts.
purged--Greek, "made purification of . . . sins,"
 
The mediation between man and God, who was present in the Most Holy Place, was revealed in three forms:
 
In sacrifices (typical propitiations for guilt);
In the priesthood (the agents of those sacrifices);
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, De 5:26)" (Le 16:1-34).
     
sat down on the right hand of the Majesty on high--Remember that Christ laid aside His own Glory as full Deity to take on the form of a man. In that form only God Personally acting as His Own Arm could "reach through" and intercede:
 
Zechariah wrote a double prophecy which has its spiritual fulfillment in Jesus, the Branch:
 
Then take silver and gold, and make crowns, and set them upon the head of Joshua (Jesus or Jehovah-Saves) the son of Josedech, the high priest; Zechariah 6:11
 
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Zechariah 6:12
 
Even he shall build the temple of the Lord; and
he shall bear the glory, and
shall sit and rule upon his throne;
and he shall be a priest upon his throne:
and the counsel of peace shall be between them both. Zechariah 6:13
 
The Psalmist worships the king as God. In fact, the kings had been chosen to replace the True God. Christ would be both King and High priest but the throne would not be shared. David sang of his earthly throne which had replaced God's Theocratic rule over the nation of Israel:
 
Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. -- Psa 45:6
You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. -- Psa 45:7
All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory the music of the strings makes you glad. -- Psa 45:8
 
Paul understood: two on the throne is King and Priest -- not two people
 
But about the Son he says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom. -- Heb 1:8NIV
You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy." -- Heb 1:9 NIV
He also says, "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands. -- Heb 1:10
They will perish, but you remain; they will all wear out like a garment. -- Heb 1:11 NIV
You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end." -- Heb 1:12 NIV
 
fulfilling Ps 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 (Ro 8:34): a relation towards God and us about to come to an end when its object has been accomplished (1Co 15:28).
 
Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Hebrews 1:4
 
To the Jews who trusted only angels to deliver God's message that the Law was not valid for producing spiritual life, Jesus died and was resurrected. This proved that He was superior to angels:
 
Being made . . . better--by His exaltation by the Father (Heb 1:3,13):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 (Php 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.
     
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 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 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, Re 19:12. A name that no than knew but He Himself."
 
For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again,
I will be to him a Father, and
he shall be to me a Son? Hebrews 1:5
   
For--substantiating His having "obtained a more excellent name than the angels."
   
unto which--A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13 Heb 2:16 7:3,14) [BENGEL].
this day have I begotten thee--(Ps 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Ac 13:33 Ro 1:4).
 
  1. Christ has a fourfold right to the title "Son of God";
  2. By generation, as begotten of God;
  3. By commission, as sent by God;
  4. By resurrection, as "the first-begotten of the dead" (compare Lu 20:36 Ro 1:4 Re 1:5);
  5. 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 Ps 2:2,3,9-12) is a type of God's ultimately subduing all enemies under His Son. whom He sets (Hebrew, "anointed," Ps 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 Re 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" (Pr 30:4 Joh 10:30,38 16:28 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 Ac 2:30-35).
 
And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. Hebrews 1: 6
 
And--Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Ps 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 10:5) as man, in His incarnation, nativity (Lu 2:9-14), temptation (Mt 4:10,11), resurrection (Mt 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 (Ps 97:7 1Co 15:24,25 Php 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.
 
the world--subject to Christ (Heb 2:5). As "the first-begotten" He has the rights of primogeniture (Ro 8:29); Col 1:15,16,18). In De 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 Ps 97:7.
 
 

The type David, in the Ps 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," Ps 97:7); for He is "King of kings and Lord of lords" (Re 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," 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 Mt 5:33; Greek, Joh 12:39).

 
And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. Hebrews 1: 7
 
of--The Greek is rather, "In reference TO the angels."
 
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 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].

Then we will no longer be infants, tossed back and forth by the waves, and blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming. Ep.4:14

 
 
English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Ps 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 Ps 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 (Jud 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zec 5:9); at other times to resemble men (Ge 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 (Re 14:7 22:8,9).
 
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. Hebrews 1: 8
 
God--the Greek has the article to mark emphasis (Ps 45:6,7).
 
for ever . . . righteousness--Everlasting duration and righteousness go together (Ps 45:2 89:14).
     
a sceptre of righteousness--literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Es 4:11).
 
Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Hebrews 1: 9
 
iniquity--"unnrighteousness." Some oldest manuscripts read, "lawlessness."
therefore--because God loves righteousness and hates iniquity.
God . . . thy God--JEROME, AUGUSTINE, and others translate Ps 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 (Ps 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, Ps 2:6,8. So David, His type, was first anointed at Bethlehem (1Sa 16:13 Ps 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.
 
And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: Hebrews 1: 10
 
And--In another passage (Ps 102:25-27) He says.
in the beginning--English Version, Ps 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Ge 1:1) answers by contrast to the end implied in "They shall perish," : 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].
 
laid the foundation of--"firmly founded" is included in the idea of the Greek.
heavens--plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10).
 
works of thine hands--the heavens, as a woven veil or curtain spread out.
 
They shall perish; but thou remainest; and they all shall wax old as doth a garment; Hebrews 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 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).
 
remainest--through (so the Greek) all changes.
as . . . a garment--(Isa 51:6).
 
12_1-11.htm
 
vesture--Greek, "an enwrapping cloak."
fold them up--So the Septuagint, Ps 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 Re 6:14); sometimes the Hebrew; sometimes varying from both.
changed--as one lays aside a garment to put on another.
thou art the same--(Isa 46:4 Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people.
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 covenant God of Israel.
 
But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Hebrews 1: 13
 
Quotation from Ps 110:1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Jos 10:24,25).
 
Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? Hebrews 1: 14
 
ministering spirits--referring to Heb 1:7, "spirits . . . ministers." They are incorporeal spirits, as God is, but ministering to Him as inferiors.
sent forth--present participle: "being sent forth" continually, as their regular service in all ages.
to minister--Greek, "unto (that is, 'for') ministry."
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 about to inherit salvation" (so the Greek): the elect, who believe, or shall believe, for whom all things, angels included, work together for good (Ro 8:28).
When one ministers, another has the right to command. Therefore, the angels are not at the command of individuals. Rather, those messengers who minister do so before people are saved:
 
Are not all angels ministering spirits sent to serve those who will inherit salvation? Heb 1:14NIV
 
Christ as Spirit appeared to Paul to make Him a minister of the Spirit by preaching the gospel:
 
Who also hath made us able ministers of the new testament (contract); not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life.  2 Corinthians 3:6
For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers; Romans 1:9
 
Don't lose sight of the fact that Jesus said the same thing:
 
It is the spirit that quickeneth; the flesh profiteth nothing:
the words that I speak unto you, they are spirit, and they are life.  Jn 6:63
 
To the Galatians, Paul shows that receiving the Spirit is not by external works (singing, dancing, chanting, pleading for God to save you), but by hearing and believing the message of and about Christ:
 
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes
Jesus Christ hath been
evidently set forth, crucified among you? Galatians 3:1
This only would I learn of you,
Received ye the Spirit by the works of the law, or
(Received ye the Spirit) by the hearing of faith? Galatians 3:2
 
No one ever received the Spirit as a supernatural power of incarnation simply by hearing with faith.
 
Therefore, when they heard the inspired Word they were receiving the Spirit which is the Words and Mind of Christ.
 
The primary ministry to those who shall (future tense) receive salvation is to teach them the gospel. Paul said:
 
He (Paul) therefore that
ministereth to you the Spirit, and (he that) worketh miracles among you,
doeth he it by the works of the law, or
by the hearing of faith? Galatians 3:5
Or, from the NIV:
Does God give you his Spirit and work miracles among you because you observe the law, or because you believe what you heard? Galatians 3:5NIV
 
God does not give His Spirit as an "inside being" as the result of believing what one hears.
 
Rather, by teaching the gospel the preacher actually gives or conveys God's Spirit.
 
In another account, Paul ministered by ministering the gospel:
 
That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost. Romans 15:16
 
Jesus, who said that His Words were Spirit and Life also asked:
 
Sanctify them through thy truth: thy word is truth. John 17:17
 
Paul did not hand-feed the Holy Spirit as a "person" to the Galatians. Ministered means:
 
Epichoregeo (g2023) ep-ee-khor-ayg-eh'-o; from 1909 and 5524; to furnish besides, i.e. fully supply, (fig.) aid or contribute: - add, minister nourishment
 
When a literal angel or messenger appeared to Zacharias:
 
And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years Luke 1:18 .
And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. Luke 1:19
 
From this we can understand that any messanger who speaks God's Words is an angel because we have all been sent to speak the words of the Gospel.

 

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