Hebrews 1

Hebrews 1:1

The apostle reminds the Hebrews to whom he writes, of the great favour God had done them in sending them a revelation by his own Son; on whose glory he expatiates as far superior to that of angels, intending by this representation to engage them to embrace and retain the gospel. Heb. I. 1, to the end.

HEBREWS I. 1. GOD, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, THE great and wise God,ᵃ who in his wonderful condescension hath at many times, and in various manners,ᵇ of old, spoken to the fathers of the Jewish nation, by the prophets whom he hath in successive ages raised up and employed as the messengers of his will to them, SECT. i. Heb. i. 1

ᵃ God, who, &c.] Though St. Paul was the author of this epistle, as we have already observed, yet he does not begin it, as he does most of his other epistles, by prefixing his name to it; the reason of which probably was, that those to whom he was now writing were under strong prejudices against his name; and he was not willing to alarm those prejudices at the beginning of his letter.

ᵇ Many times, and various manners.] The first word, as some apprehend, refers to the parcels by which God’s will was delivered, in opposition to a complete revelation; and the last, to the manner in which it was made known, namely, by dreams, visions, urim, prophets, voices, signs.

God, in these last days, hath spoken unto us in these last days hath magnified his mercy in a yet more amazing manner; for he hath spoken unto us by the Son, his only begotten, and best beloved Son, whom he hath sent into our world as the Ambassador of his mercy to us, even that illustrious person, whom he hath appointed the heir and possessor of all things. He hath adjusted all things in such a manner, as to advance the purposes of his glory, and committed the administration of his providential kingdom into his hands, by whom, and in reference to whose honour, he also created all things, and constituted the ages and dispensations of the church and world. I speak of that great Emanuel, whom we have so long been taught to know and adore; who being the effulgent ray of [his] glory, and the express delmeation of his person, on whom his likeness is instamped in living characters in a manner which no created nature can admit, and upholding the universe which he hath made by the efficacious word of his Father’s power, which is ever resident in him, as his own, by virtue of that intimate though incomprehensible union which renders them one; (John x. 30;) was nevertheless set forth in the feeble dress and humble form of human flesh, that he might be our atoning sacrifice. And accordingly having by himself performed that great transaction, which is the cleansing away of our sins, he is now returned to the celestial world from which he descended for this gracious purpose, and is sat down on the right hand of the Majesty on high, of that the Son.] This is no argument that it is not speak by Christ before; but that it was not in so clear and express her. heir and possessor.] Mr. Peirce fully vindicates the latter of these petitions. instituted the ages.] The sentiment, as expressed, is a very important but if any insist upon rendering the world itself, I shall not oppose it is certain, that St. Paul asserts trine, Col. i. 15-17, if not here. lineation of his person.] That is, saith , answering to the Divine perfecas the impressions of the wax does to the engraving of the able, that Philo calls xai ukey Oix. See, Vol. III. p. 559. Word of his power of the Father’s power I have given in the copies read xvts, w tify our version. Be Father be the power by him at pleasure f people, it seems to l lishment of our faith Sut down on the ri destand this of th Shechinah, in the m

o was made so much better than the angels.

glorious and excellent Being, who reigns supreme in the heaven of heavens.

To this exalted Redeemer would I now call your thoughts, of whom I have some very important and sublime truths to deliver. Consider, therefore, my brethren, what reverence, what fidelity, what zeal you owe to him who was made in exaltation and celestial glory as much superior to angels¹ as the name he has inherited, and by which through many succeeding ages he hath been spoken of in the sacred oracles, [is] more excellent than theirs. For to which of the angels hath he ever said, as we know he hath said to the Messiah in that celebrated prophecy, (Psal. ii. 7.) Thou art my son, this day have I begotten thee?² And again, (2 Sam. vii. 14.) I will be a father to him, and he shall be my son?³ For if these words were immediately spoken of Solomon, it was chiefly as a type of Christ, the great son of David, and Prince of peace. But so far is he from speaking of the angels in terms expressing equal dignity, that when he again introduces his first begotten Son into the world, and speaks of him as coming with royal pomp to take possession of his king-

among men or angels; and quote 1 Pet. iii. 22; Eph. i. 20, 21; supposing there may be some glorious appearance of the Father’s presence in heaven, as there was upon earth, which hath properly speaking a right or a left hand. But this I esteem no article of faith. Compare chap. viii. 1.

¹ Superior to angels] Some have, I think, very precariously imagined, that the apostle, in this and the next chapter, insists so much on Christ’s superiority to angels, in order to take off the Jews from that angel worship to which they were greatly inclined. But it is evident the apostle does not speak expressly on that subject. It is more certain, therefore, that his intention was to exalt their ideas of our blessed Redeemer; as indeed their entertaining high and honourable conceptions of him would be of great importance to their holding fast their Christian profession. It is plain the Jews considered the angels as concerned in the promulgation of their law, on which account they might be the more zealously attached to

it, and in this view there was a peculiar propriety in the apostle’s labouring the argument he is here upon, namely, the superiority of our blessed Lord to all the angelic orders.

² Thou art my son.] These words are taken from Psalm ii 7. And I think it is evident, (as others have observed,) that this and the rest of the passages here quoted, must refer to Christ in their original sense, and in the strictest propriety of interpretation; otherwise the argument would be entirely inconclusive; for it might be replied, that supposing these passages to be applicable to Christ, they will not prove him to be superior to the angels, since they originally refer to David and others confessedly inferior to those celestial spirits. It might be easily proved that this second psalm does originally belong to the Messiah. Compare Acts iv. 25; xiii. 33.

³ He shall be my son.] Mr. Peirce hath laboured largely to prove, that these words can in their original and primary sense refer only to Christ.

VOL. 6.

To him God saith, Thy throne is for ever and

dom, he saith, (Psal. xcvii. 7.) And let all the Angels of God worship him. And accordingly he did actually demand their homage to him, as constituted their Lord and Sovereign, not only in regard to his originally superior glories, but in consideration of that fidelity and zeal with which he had discharged his important errand to our world. And concerning the angels he saith, (Psal. civ. 4.) he maketh his angels winds, and his ministers a flame of fire. He, who rules the winds and the lightnings, has his angels under equal command, and employs them with the strength of winds and the rapidity of lightnings in his service.

But to the Son [he] speaks in a very different manner, and [saith] in those memorable words, which have an ultimate reference to Christ, (Psal. xlv. 6, 7.) Thy throne, O God [is] for ever and ever; the sceptre of thy kingdom [is] a sceptre of righteousness. Thou hast in the most eminent degree, through the whole of thine administration, loved righteousness and hated iniquity, and hast taken the most effectual method to suppress it; therefore God, thy God, and Father, hath anointed thee plentifully with the oil of gladness above thy associates: thou art exalted to superior honour and happiness; so that none of thy brethren, none of the angels whom thou mayest in any instance or degree have condescended to join with thyself, and lead in thy train, can pretend to compare with

He maketh his angels winds.] That is, saith Mr. Cradock (Apost Hist. p. 363) He, the son, makes use of the angels as his ministers, in producing storms and lightning according to his pleasure. But I would not change the signification of the pronoun, He, which returns here, without absolute necessity. The rendering πνευμαία, winds, is very agreeable to the original and the context.

Thy throne, O God, &c.] To render this, as some would do, God is thy throne for ever and ever, that is, God will establish thy throne, (according to 2 Sam vii. 15, 14; Psalm lxxxix. 4.) appears to me very unnatural.

Loved righteousness, hated iniquity.] It may be objected, that, as all the angels have maintained this character, consequently this can be no just reason for preferring Christ to them. But I think the true

answer is, not so much that the angels are chargeable with mistakes, though not with moral evil, (Job iv 18; xv. 15.) as Mr. Peirce suggests, but rather that it refers to that unparalleled instance of the love of moral rectitude which Christ hath given in becoming a sacrifice for sin by his atonement; doing more than hath been ever done by any rational agent, towards displaying his love of righteousness, and hatred of iniquity.

Above thy associates: μίλησι. It seems to be intimated here, that as Christ took the special charge of Judea, angels were charged with the government of other countries; in reference to which it is that they are called his fellows or companions; for (as others have observed) if fellows do not signify angels, the quotation is nothing to the apostle’s purpose.

hereas the angels are ministering spirits.

thee in glory or in joy. Yea, as Divine, thou art fixed in thine eternal throne, that the whole created world may unite in its prostrate homage before thee. And it is to him who presided, as is well known, over the Jewish nation, and received the tribute of praise which they paid to Jehovah their God, that those words are addressed, (Psal. cii. 26,) Thou, Lord, from the beginning hast founded the earth, and the heavens are the works of thy hands. They, permanent, as they seem, shall at length perish and wear out; but thou endurest in undecaying glory; yea all of them shall grow old like a garment, And as a mantle thou shalt fold them up, and they shall be changed: thou shalt remove them out of their place, and introduce a new scene of things, with as much ease as a prince lays aside one robe and puts on another; but thou art ever the same, and thy years shall not fail through everlasting ages, nor can thy perfections admit any possible diminution.

But not to insist on the manner in which men have addressed their homage and their praises to him, even under the inspiration of an unerring spirit; let me refer you to another passage, in which the Father himself speaks to him under the character of his Son, exalted to his mediatorial kingdom; that you may take an idea of his grandeur from thence. For to which of the angels hath he ever said, Sit thou enthroned in glory at my right hand, till I make thine enemies the footstool of thy feet, and give thee to trample upon the last and the proudest of them all? The spirits of heaven expect no such honour as this; the noblest of them all esteems himself happy in an opportunity of worshipping this triumphant Lord, and ministering even to the least of his servants. Is it not a known and delightful truth? are they not indeed all ministering spirits, who officiate before the throne of God, and are sent out to attend on those who shall inherit salvation? and always

¶ Fold them up.] For οὐξὺς Mr. Peirce heaven and earth here signifies, governments, as indeed the phrase sometimes able to the Hebrews; and imagines that may; but I think not in this place.

Reflections on the glory of Christ as superior to angels.

willing to undertake the offices he shall assign be heirs of salvation them, for the safety and good of his people? And therefore far from thinking of them in any view of comparison with him, let us humbly adore him, for the benefits which by his authority and favour we daily receive from these benevolent creatures.

IMPROVEMENT.

Let us learn from this wonderful and delightful portion of scripture, how we are to conceive of our blessed Reedeemer. Admirable contrast of characters! which might appear to our feeble reason, inconsistent, if faith did not teach us to reconcile them. Strange, that the brightness of his Father’s glory, and the express image of his person by whom he made the worlds, should condescend by himself to purge our sins! That he, to whom God saith, Thou art my Son, this day have I begotten thee; that he, whom the angels are commanded to worship; that he, whose Divine throne is for ever and ever; that he, whom the church hath for successive ages adored as having founded the earth and formed the heavens, as in his original perfections and glories far more immutable than they, changing them as a vesture at his sovereign pleasure; that this great, this illustrious, this Divine Person, should have laid aside these robes of celestial light to array himself in mortal flesh; not only that he might reveal his Father’s will, and speak to us in his name, but that he might redeem us to God by his blood? What shall we say? We will receive the message he brings us with all humble thankfulness; we will seek his favour with most earnest solicitude; we will congratulate his exultation with loyal joy. O triumphant, transporting thought, that Jesus is enthroned above all heavens, that he is anointed with an unequalled effusion of the oil of gladness: with angels we will fall down and worship him as our Lord and our God. Our Hosannahs shall proclaim it, that he is set down at the right hand of the Majesty on high, and that God hath engaged to make his enemies his footstool. Angels minister before him with unwearied vigour, with inconceivable speed do they fly like flames of lightning from one end of the heaven to the other, from world to world, to execute his sacred commands. With delight do they minister to those whom he hath appointed heirs of salvation, nor do they neglect the youngest or meanest. Let us thankfully acknowledge the great Redeemer’s goodness and care, in every kind office we receive from them. And as our obligations to him are infinitely superior to theirs, let us emulate their fidelity, vigour and zeal, in the steadiness and cheerfulness of our obedience; till we join them

We should attend to the gospel of Christ :

n services like their own, in that world where they dwell, and socr. o which, if we approve ourselves his faithful servants, he will i. re long give them a charge safely and joyfully to convey us.