@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.
The writer, though not inscribing his name, was well known to those addressed (@Heb 13:19). For proofs of Paul being the author, see my Introduction. In the Pauline method, the statement of subject and the division are put before the discussion; and at the close, the practical follows the doctrinal portion. The ardor of Spirit in this Epistle, as in First John, bursting forth at once into the subject (without prefatory inscription of name and greeting), the more effectively strikes the hearers. The date must have been while the temple was yet standing, before its destruction, A.D. 70; some time before the martyrdom of Peter, who mentions this Epistle of Paul (@2Pe 3:15,16); at a time when many of the first hearers of the Lord were dead.
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 (@1Co 13:12).
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," &c.
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).
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 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" (@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 (@Pr 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
(@Ro 4:13 Ga 3:16 4:7).
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 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.
3. Who being--by pre-existent and essential being.
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? 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 17:5; compare
Wisdom 7:25,26, where similar things are said of wisdom).
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 mild Son of man. (@2Co 3:18) |
4. 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."
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). 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 @Lu 20:36 Ro 1:4 Re 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 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).
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," &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 @Mt 5:33; Greek,
@Joh 12:39).
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].
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).
8. O 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).
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.
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," &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].
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.
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. 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.
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).
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). 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" (@Lu 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 1:3,13). He rules; they serve.