Hebrews 1

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“THE EPISTLE TO THE HEBREWS”

Chapter One Listen Dispensing with greetings and salutations typical of letters at that time, the epistle to the Hebrews begins like a sermon, with the author immediately declaring the superiority of Jesus. While God spoke in times past to the fathers by the prophets, He now speaks to us through His Son (Hebrews 1:1-3). Jesus is also demonstrated to be much better than angels (Hebrews 1:4-14).

POINTS TO PONDER

How Jesus is superior to OT prophets
How Jesus is superior to angels

REVIEW

What are the main points of this chapter?- Jesus’ superiority over prophets as spokesman - Hebrews 1:1-3- Jesus’ superiority over angels by virtue of His deity - Hebrews 1:4-14
How did God speak in time past? How does He speak today? (1-2)- By the prophets at various times and in various ways; by His Son
List seven things that describe the Son. (2-3)- He is the appointed heir of all things

Through Him God made the worlds
He is the brightness of God’ s glory
He is the express image of God’ s person
He upholds all things by the word of His power
He purged our sins
He is now seated at the right hand of the Majesty on high

List five ways that Jesus is superior to the angels. (4-14)- He is the “Son”, angels are not

He is “the firstborn” who receives worship from angels
He is “God” enthroned and anointed, angels are merely servants
He is “LORD” (Yahweh) who is the eternal Creator
He is “sovereign” seated at the right hand of God, angels are ministering spirits

For whom have the angels been sent forth to minister? (14)- Those who will inherit salvation
List the Old Testament passages that are referenced to in this chapter. (5-13)- Psalms 2:7 and 2 Samuel 7:14 in verse 5

Deuteronomy 32:43 (Septuagint) in verse 6
Psalms 104:4 in verse 7
Psalms 45:6-7 in verses 8-9
Psalms 102:25-27 in verses 10-12
Psalms 110:1 in verse 13 HEBREWS CHAPTER ONE1-4. God, who. Instead of the introductory greetings usual in an Epistle, the apostle plunges into the midst of his subject by a grand exordium. At sundry times. Rather, “In divers portions,” as in the Revision. The Old Testament was give in “portions,” not all at once, and at wide intervals. Spoke. Though prophets might be chosen as the instruments, the message was that of God.

While God spoke through them, the prophets were only men. 2. Hath in these last days. “At the end of these days” (Revision). At the end of the Jewish dispensation. Spoken unto us by his Son. “Last of all he sent his Son.” The importance of the message is shown by the messenger. No longer an inspired prophet, but, instead, the Son of God is the speaker. Whom he hath appointed heir of all things. The Father delivered all things into the hands of the Son . “The heir is lord of all” . By whom also he made the worlds.Through his agency or instrumentality.

Christ, the Logos, is represented as God’s medium in creation. See note on John 1:1-3. Who being the brightness of his glory. A manifestation of the glory of God. The very image of his substance. In Christ we have a tangible, visible representation of the substance of God. We see God in him. “He that hath seen me hath seen the Father” . By the word of his power.

The Son hath all power, and his power was always manifested by his word. He spoke and it was done, whether it was to still the winds or to raise the dead. So in creation, the word was spoken and it was done. When he had by himself purged our sins. Made an atonement for them. Sat down at the right hand of the Majesty on high. Of God. The right hand was always the place of honor.

See note on Eph. 1:20. 4. Having become so much better. Superior to the angels. His superiority is shown in the greater name, which he received by inheritance; that of the Son. Our Savior has other names, but this name only is received by inheritance. This superiority is shown by the manner in which God addresses the Son. The apostle particularly shows Christ’s superiority to the angels, because through angels the Jewish law was given. See Acts 7:53 Galatians 3:19 Hebrews 2:3 . 5-12. For to which of the angels. To none of them did he ever use such language as follows. The style in which the Father addresses Christ shows his superiority to the angels. Thou art my Son. See Psalms 2:7 . The second Psalm was regarded by the Jews as a prophecy of the Messiah. This day have I begotten thee.

What day is referred to in the prophecy? Acts 13:32 Acts 13:33 answers the question by quoting this very passage and declaring that it was fulfilled in the resurrection of Christ from the dead. He was born from the dead and God, who raised him, thus demonstrated that he was his Son. I will be to him a Father, etc. Quoted from 2 Samuel 7:14 . They were spoken originally of David’s son Solomon, chosen to be king after him, but he was in a certain sense a type of Christ. Expression “Son of David,” “Seed of David,” while applicable to Solomon, pre-eminently refers to Christ. 6. When he again bringeth the first born into the world.

Macknight thinks that Christ was brought into the world the first time when he was born at Bethlehem; that the time referred to here is when he comes again to judge the world. Whatever the time referred to, Psalms 97:7 shows his superiority to the angels for it says, “Let all the angels of God worship him.“7. But of the angels he saith. The quotations made show how God speaks to and of the Son, but quite different are the words used of the angels. He maketh his angels spirits. In the Revision we have “winds” instead of “spirits.” The Greek word is Pneumata, a word which uniformly in the New Testament means spirit, and spirits in the plural, and I believe that “spirits” is the better rendering.

The passage is quoted from Psalms 104:4 and means that he maketh spirits his messengers, or angels, and flaming ones (the burning seraphs) his ministers. It is incongruous with the thought to introduce into the passage winds and lightnings, natural phenomena, when the theme is the status of angel intelligences. 8.

But to the son. The quotation is from Psalms 45:6 . Thy throne, O God. Then the Son has an eternal throne, and is divine. The sceptre, etc. He then has a kingdom, and rules it with a righteous scepter. The point is that he is a Divine King with an eternal throne. 9. Therefore God, even thy God, etc.

Because of the holiness of the Son, God the Father hath anointed him. The exaltation of the Son cometh from the Father. He is the Anointed, and above all other anointed kings, priests, and prophets. 10. And thou Lord in the beginning. From Psalms 102:25-27 . A part of the preceding part of the Psalm speaks of the Messiah’s Kingdom, and hence these verses may well apply to the Messiah, especially as they harmonize with what we are told elsewhere of his glory. See notes on John 1:1. 11. They shall perish.

All created things shall grow old and pass away. 12. As a vesture shalt thou fold them up. The heavens shall be rolled away. They are rolled up to be put away like a worn out garment. But thou art the same. The Son is eternal, the same yesterday, to-day and forever. 13, 14. Sit thou on my right hand. Quoted from Psalms 110:1 . Make thy enemies thy footstool. The custom is alluded to of putting the feet on the necks of conquered enemies. See Joshua 10:24 Joshua 10:25 . This passage is applied to Christ in Acts 2:35 Acts 2:1 and in 1 Cor. 15:25 . 14. Are they not all ministering spirits? The real office of the angels is indicated. It is to give service in working out the plans of God for the salvation of the elect. The passage does not teach that each heir of salvation has a guardian angel, but that the angels do service in working out the Divine plans in behalf of the saved. The work of angels can be learned in the Scriptures from the missions in which they are engaged. It is to aid in carrying out the plans of God for the government and salvation of our race. Under the rule of Christ they are his ministers to aid in the work of redeeming man. For examples of their work, see Genesis 19:1-26 Genesis 19:2 2 Kings 19:35 Acts 12:23 Jude 1:6 Acts 10:1-8 Matthew 18:10 Acts 5:19 , etc. Christ is Lord; they are servants.

Hebrews 1:1-3

“THE EPISTLE TO THE HEBREWS”

God’s Perfect Spokesman (Hebrews 1:1-3)

In our introductory lesson, we saw how “The Epistle To The Hebrews"is unique in its beginning… a. There is no mention of the author’s name, nor the recipients b. Rather, it starts like an “essay” - cf. Hebrews 1:1-3
We also noted regarding the purpose of the epistle… a. To encourage Jewish Christians to remain steadfast in their faith b. Accomplished by showing the superiority of Christ and the New Covenant
That superiority is demonstrated through a number of contrasts… a. The very first contrast begins in these first three verses b. In which Jesus is contrasted with the prophets of the Old Testament
In this lesson, we shall take a close look at the contrast… a. Noting how God spoke “in time past”, and how He speaks “in these last days” b. Observing how Jesus is certainly qualified to be “God’s Perfect Spokesman” [We begin by considering what is said regarding…]

I. GOD’S “IN TIME PAST” (Hebrews 1:1) A. THE “IN TIME PAST”…1. Refers to the period of time prior to the coming of Jesus 2. I.e., that period of time described in the Old Testament (Genesis-Malachi)

B. GOD SPOKE “TO THE FATHERS BY THE “…1. The “fathers” would be the ancestors of the Israelites 2. The “prophets” would include great men like Samuel, Elijah, Isaiah, Ezekiel, Daniel a. The Hebrew word for “prophet” means “one who boils over” b. It refers to one who is inspired by God to speak for Him

cf. 2 Peter 1:213. At times, the prophets themselves were unsure of what they spoke - 1 Peter 1:10-12 C. GOD SPOKE “AT VARIOUS TIMES AND IN WAYS”…1. His revelation did not come all at once, but progressively at different times

His methods varied as well, using visions, dreams, symbols, etc.

[So God has clearly revealed Himself as One who “speaks”; that is, He communicates His will to mankind! What He revealed through His prophets “in time past” is certainly wonderful, but now consider what we learn regarding…]

II. GOD’S “IN THESE LAST DAYS” (Hebrews 1:2-3) A. THE “IN THESE LAST DAYS”…1. Literally, “at the end of these days”, which may be understood as referring to either: a. The closing period of the Jewish age (cf. Milligan) b. The period of the Messiah (most commentators) 2. The Old Testament often spoke of “the last days” - e.g., Isaiah 2:2; Micah 4:13. As such it often had special reference to the age of the Messiah a. The apostles spoke of their time as the time of this fulfillment - Acts 2:16-17b. Thus it denotes the final phase of history, brought on by the first coming of Christ, continuing until His second coming and the consummation of all things - cf. Hebrews 9:26; 1 Peter 1:20; 1 Corinthians 10:11 B. GOD “HAS SPOKEN TO US BY HIS SON”…1. God has spoken once again, but note the contrast! 2. “In time past” it was through “prophets”; but “in these last days” it is by “His Son”! a. God has sent His own Son to speak for Him! b. As wonderful as the prophets were, how can they compare to God’s own Son? – There is no contrast, especially as we read on and notice…

C. THE OF “GOD’S PERFECT “…1. Jesus is “the appointed heir of all things”! a. The author may have had Psalms 2:8 in mind, for in verse 5 he quotes from Psalms 2:7b. As the “beloved Son”, it is only natural that He would be the appointed heir c. What does “all things” include?

All that the Father has! - John 16:152) The authority to raise and judge the dead - John 5:26-293) The authority to rule in heaven and on earth - Matthew 28:184) This authority Christ has even now! - Acts 2:36; Acts 10:36; Ephesians 1:20-22; 1 Peter 3:22; Revelation 1:52. Jesus is “through whom He (God) also made the worlds”! a. Not only the “Heir”, but also the “Creator”! b. For it was through the Son that God created the universe

cf. John 1:3; Colossians 1:161) All things were created “by (or through) Him” (He is the Creator)

All things were created “for Him” (He is the rightful Heir)

Jesus is “the brightness of His (God’s) glory”! a. In Jesus we see the very radiance of the glory of God! b. As John wrote, “…we beheld His glory, the glory as of the only begotten of the Father…” - John 1:14c. When we behold Jesus, we see an extension of the glory of God!
Jesus is “the express image of His (God’s) person”! a. He is the exact representation of God’s being and character! - cf. Colossians 2:9b. Therefore Jesus could say…

To Thomas: “If you had known me, you would have known my Father also; and from now on you know Him and have seen Him.” - John 14:72) To Philip: “He who has seen Me has seen the Father;”

John 14:95. Jesus is “upholding all things by the word of His power”! a. Not only the Creator, but also the Sustainer of the universe - cf. Colossians 1:17 (“in Him all things consist”)

By His word the universe holds together!
All He has to do is say the word, and the universe is no more! b. Note well:
This illustrates the power of His Word
Shall we not listen when He speaks? - cf. Luke 6:466. Jesus has also “by Himself purged our sins”! a. A clear reference to His death on the cross for our sins b. This speaks to His role as our Redeemer, a theme that will be prominent later in this epistle - cf. Hebrews 2:17; Hebrews 9:26; Hebrews 9:287. Jesus has also “sat down at the right hand of the Majesty on high”! a. This Jesus did when He ascended to heaven

Ephesians 1:20; 1 Peter 3:22b. Sitting at the right hand of God is a place of honor, but for Jesus it is also a place from which He reigns!

As indicated in Ephesians 1:21-22; 1 Peter 3:222) It is true that He is waiting for the His enemies to be made His footstool (Hebrews 10:12-13), but He is reigning until that time! - cf. 1 Corinthians 15:25-263) As stated in Psalms 110:1-2, from which the author to the Hebrews quotes, the Messiah was to “rule in the midst of Your enemies"c. Thus Jesus is truly “the ruler over the kings of earth”- Revelation 1:5; Revelation 17:14

The sentence does not end with verse three… a. It continues on into verse four, with a declaration of Jesus' superiority over angels b. But that verse and the rest of the chapter we shall save for the next study
But what have we seen in this lesson? a. God is clearly a God who speaks, He makes His Will known to mankind! b. And now He speaks through His Son, Who is:

The appointed Heir of all things!
The Creator!
The brightness of God’s glory, the express image of His person!
Our Sustainer, Redeemer, and King!

How can one turn their back on Him? Especially when the Majesty on high proclaimed at the Mount of Transfiguration:

“This is My beloved Son, in whom I am well pleased. Hear Him!”

Matthew 17:5 Are you heeding the words of the Beloved Son, “God’s Perfect Spokesman”? - cf. Matthew 28:18-20; Revelation 2:10

Hebrews 1:2

Hebrews 1:2 Hebrews 1:2 ——————— επG1909 IN εσχατωνG2078 τωνG3588 LAST ημερωνG2250 DAYS τουτωνG3778 THESE ελαλησενG2980 [G5656] SPOKE ημινG2254 TO US ενG1722 υιωG5207 IN SON, ονG3739 WHOM εθηκενG5087 [G5656] HE κληρονομονG2818 HEIR παντωνG3956 OF ALL THINGS διG1223 BY ουG3739 WHOM καιG2532 ALSO τουςG3588 THE αιωναςG165 WORLDS εποιησενG4160 [G5656] HE MADE these: Genesis 49:1, Numbers 24:14, Deuteronomy 4:30, Deuteronomy 18:15, Deuteronomy 31:29, Isaiah 2:2, Jeremiah 30:24, Jeremiah 48:47, Ezekiel 38:16, Daniel 2:28, Daniel 10:14, Hosea 3:5, Micah 4:1, Acts 2:17, Galatians 4:4, Ephesians 1:10, 2 Peter 3:3, Jude 1:18 spoken: Hebrews 1:5, Hebrews 1:8, Hebrews 2:3, Hebrews 5:8, Hebrews 7:3, Matthew 3:17, Matthew 17:5, Matthew 26:63, Mark 1:1, Mark 12:6, John 1:14, John 1:17, John 1:18, John 3:16, John 15:15, Romans 1:4 appointed: Hebrews 2:8, Hebrews 2:9, Psalms 2:6-9, Isaiah 9:6, Isaiah 9:7, Isaiah 53:10-12, Matthew 21:38, Matthew 28:18, John 3:25, John 13:3, John 16:15, John 17:2, Acts 10:36, Romans 8:17, 1 Corinthians 8:6, 1 Corinthians 15:25-27, Ephesians 1:20-23, Philippians 2:9-11, Colossians 1:17, Colossians 1:18 by whom: Proverbs 8:22-31, Isaiah 44:24, Isaiah 45:12, Isaiah 45:18, John 1:3, 1 Corinthians 8:6, Ephesians 3:9, Colossians 1:16, Colossians 1:17 Genesis 1:1 - God Genesis 25:5 - General Deuteronomy 16:1 - the passover Deuteronomy 16:6 - at even Job 38:4 - I Psalms 8:6 - madest Psalms 93:1 - world Proverbs 8:27 - he prepared Isaiah 42:5 - he that created Isaiah 60:2 - the Lord Isaiah 66:2 - For all those Jeremiah 27:5 - made Jeremiah 32:17 - thou Jeremiah 51:15 - hath made Matthew 12:42 - behold Matthew 16:16 - Thou Matthew 21:37 - last Luke 1:32 - the Son Luke 20:14 - the heir John 1:10 - and the world was John 1:34 - this John 3:35 - and John 9:35 - the Son John 13:32 - shall John 14:28 - Father Acts 2:33 - by Acts 3:22 - him Acts 17:24 - that made 1 Corinthians 11:12 - but 2 Corinthians 8:9 - though Hebrews 2:1 - Therefore Hebrews 3:3 - this Hebrews 3:4 - but Hebrews 3:6 - as Hebrews 4:14 - Jesus Hebrews 7:28 - maketh the Hebrews 9:26 - in Hebrews 11:3 - faith 1 Peter 1:20 - in 1 Peter 4:19 - a faithful 1 John 2:18 - it is Revelation 4:11 - for thou Hebrews 1:2. ———————– Last days means the closing days of the Jewish Dispensation, since that was when Jesus lived in his personal ministry. The Son gave the words of the Father to the apostles (John 17:8) and they to us, and that is the way in which we of this age have been spoken to of God. Appointed heir of all things. Heir is used in the sense of possessor (John 17:10) because God turned all things pertaining to the new dispensation over to Him (Matthew 28:18). By whom also he made the worlds. This refers to the cooperation which Jesus showed in all of God’s works. See the plural “us” in Genesis 1:26 Genesis 3:22; also read John 1:3. Hebrews 1:2 ——————————————————————————– In these last times (ἐπ’ ἐσχάτουτῶνἡμερῶντούτων). Lit. at the last of these days. The exact phrase only here; but comp 1 Peter 1:20 and Jude 1:18. lxx, ἐπ’ ἐσχάτουτῶνἡμερῶν at the last of the days, Numbers 24:14; Deuteronomy 4:30; Jeremiah 23:20; Jeremiah 25:18; Daniel 10:14. The writer conceives the history of the world in its relation to divine revelation as falling into two great periods. The first he calls αἱἡμέραιαὗται these days (Hebrews 1:2), and ὀκαιρὸςὁἐνεστηκώς the present season (Hebrews 9:9). The second he describes as καιρὸςδιορθώσεως the season of reformation (Hebrews 9:10), which is ὀκαιρὸςὁμέλλων the season to come: comp. ἡοἰκουμένηἡμέλλουσα the world to come (Hebrews 2:5); μέλλωναἰών the age to come (Hebrews 6:5); πόλιςἡμέλλουσα the city to come (Hebrews 12:14).

The first period is the period of the old covenant; the second that of the new covenant. The second period does not begin with Christ’s first appearing.

His appearing and public ministry are at the end of the first period but still within it. The dividing-point between the two periods is the συντέλειατοῦαἰῶνος the consummation of the age, mentioned in Hebrews 9:26. This does not mean the same thing as at the last of these days (Hebrews 1:2), which is the end of the first period denoted by these days, but the conclusion of the first and the beginning of the second period, at which Christ appeared to put away sin by the sacrifice of himself. This is the end of the καιρὸςἐνεστηκώς the present season: this is the limit of the validity of the old sacrificial offerings: this is the inauguration of the time of reformation. The phrase ἐπ’ ἐσχάτουτῶνἡμερῶντούτων therefore signifies, in the last days of the first period, when Christ was speaking on earth, and before his crucifixion, which marked the beginning of the second period, the better age of the new covenant. ——————————————————————————– Hath spoken unto us (ἐλάλησενἡμῖν). Rend. spake, referring to the time of Christ’s teaching in the flesh.

To us God spake as to the fathers of old. ——————————————————————————– By his son (ἐνυἱῳ). 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 Hebrews 2:10-18. Christ’s high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Hebrews 5:5.

For a similar use of υἱός son without the article, applied to Christ, see Hebrews 3:6; Hebrews 5:8; Hebrews 7:28. ——————————————————————————– Whom he hath appointed heir of all things (ὃνἔθηκενκληρονόμονπάντων). For ἔθηκεν appointed, see on John 15:16. For κληρονόμος heir, see on inheritance, 1 Peter 1:4; and comp. on Christ as heir, Mark 12:1-12. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. Psalms 89:28. Heirship goes with sonship. See Romans 8:17; Galatians 4:7.

Christ attained the messianic lordship through incarnation. Something was acquired as the result of his incarnation which he did not possess before it, and could not have possessed without it. Equality with God was his birthright, but out of his human life, death, and resurrection came a type of sovereignty which could pertain to him only through his triumph over human sin in the flesh (see Hebrews 1:3), through his identification with men as their brother. Messianic lordship could not pertain to his preincarnate state: it is a matter of function, not of inherent power and majesty. He was essentially Son of God; he must become Son of man. ——————————————————————————– By whom also he made the worlds (δι’ οὗκαὶἐποίησεντοὺςαἰῶνας). Διὰ commonly expresses secondary agency, but, in some instances, it is used of God’s direct agency. See 1 Corinthians 1:1; 2 Corinthians 1:1; Galatians 4:7.

Christ is here represented as a mediate agency in creation. The phrase is, clearly, colored by the Alexandrian conception, but differs from it in that Christ is not represented as a mere instrument, a passive tool, but rather as a cooperating agent. “Every being, to reach existence, must have passed through the thought and will of the Logos” (Godet); yet “the Son can do nothing of himself but what he seeth the Father doing” (John 5:19).

With this passage Colossians 1:16 should be studied. There it is said that all things, collectively (τὰπάντα), were created in him (ἐναὐτῳ) and through him (δι’ αὐτοῦ as here). The former expression enlarges and completes the latter. Δι’ αὐτοῦ represents Christ as the mediate instrument. Ἐναὐτῳ indicates that “all the laws and purposes which guide the creation and government of the universe reside in him, the Eternal Word, as their meeting-point.” Comp. John 1:3; 1 Corinthians 8:6. For τοῦςαἰῶνας the worlds, see additional note on 2 Thessalonians 1:9. Rend. for by whom also he made, by whom he also made. The emphasis is on made, not on worlds: on the fact of creation, not on what was created. In the writer’s thought heirship goes with creation.

Christ is heir of what he made, and because he made it. As πάντων, in the preceding clause, regards all things taken singly, αἰῶνας regards them in cycles. Ἀιῶνασ does not mean times, as if representing the Son as the creator of all time and times, but creation unfolded in time through successive aeons. All that, in successive periods of time, has come to pass, has come to pass through him. Comp. 1 Corinthians 10:11; Ephesians 3:21; Hebrews 9:26; 1 Timothy 1:17; lxx, Tob 13:6; Tob 13:10; Ecclesiastes 3:11. See also Clement of Rome, Ad Corinth. xxxv, ὁδημιουργὸςκαὶπατὴρτῶναἰώνων the Creator and Father of the ages. Besides this expression, the writer speaks of the world as κόσμος (Hebrews 4:3; Hebrews 10:5); ἡοἰκουμένη (Hebrews 1:6), and τὰπάντα (Hebrews 1:3).

Hebrews 1:2 ——————————————————————————– At the end of these days (ep’ eschatou tτn hηmerτn toutτn). In contrast with palai above. ——————————————————————————– Hath spoken (elalηsen).

First aorist indicative of laleτ, the same verb as above, “did speak” in a final and full revelation. ——————————————————————————– In his Son (en huiτi). In sharp contrast to en tois prophηtais. “The Old Testament slopes upward to Christ” (J. R. Sampey). No article or pronoun here with the preposition en, giving the absolute sense of “Son.” Here the idea is not merely what Jesus said, but what he is (Dods), God’s Son who reveals the Father (John 1:18). “The revelation was a son-revelation” (Vincent). ——————————————————————————– Hath appointed (ethηken). First aorist (kappa aorist) active of tithηmi, a timeless aorist. ——————————————————————————– Heir of all things (klηronomon pantτn).

See Mark 12:6 for ho klηronomos in Christ’s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians 4:7; Romans 8:17).

See the claim of Christ in Matthew 11:27; Matthew 28:18 even before the Ascension. ——————————————————————————– Through whom (di’ hou). The Son as Heir is also the Intermediate Agent (dia) in the work of creation as we have it in Colossians 1:16-17; John 1:3. ——————————————————————————– The worlds (tous aiτnas). “The ages” (secula, Vulgate). See Hebrews 11:3 also where tous aiτnas = ton kosmon (the world) or the universe like ta panta (the all things) in Hebrews 1:3; Romans 11:36; Colossians 1:16. The original sense of aiτn (from aei, always) occurs in Hebrews 7:25, but here “by metonomy of the container for the contained” (Thayer) for “the worlds” (the universe) as in LXX, Philo, Josephus. Hebrews 1:2 ——————————————————————————– Translation: In the last of these days spoke to us in One who in character is (His) Son, whom He appointed heir of all things, through whom also He made the ages. ——————————————————————————– (Hebrews 1:2) The expression “in these last days” is in the Greek text, “in the last of these days.” The word “last” is eschatos which means, “the outermost, the extreme, last in time or in place.” The writer had just been speaking of the times in which God spoke through the prophets. Now, at the very termination of the times in which He is speaking to man, He speaks, not through the prophets, but IN SON. ——————————————————————————– The definite article appearing before “prophets,” sets these individuals off by themselves as a class.

The fact that the article is absent before the word “Son,” emphasizes character, nature. It speaks of the Son-relationship of the Messiah to God the Father.

It speaks of the distinction that exists between the prophets as God’s creatures used as instruments in His hands and the Son who by nature is Deity. The Son belongs to a different category. God spoke through One who is in character a son. ——————————————————————————– The revelation God gave in His Son, consisted not merely in what was said, as in the case of the prophets, but in what the Son was, not merely in what He (the Son) said. In other words, it was not primarily, nor finally, a revelation given through words, but through a Personality. It was a revelation made by One who in all that He is and all that He does and says, reveals the Father. He is the Logos, the total concept of Deity, Deity told out, the Word of God, not in the sense of a spoken or a written word, but in the sense of a Person who in Himself expresses all that God the Father is.

He said on one occasion, “He that hath seen Me hath seen the Father” (John 14:9). And so John could write, “In the beginning was the logos (the Word), and the Word (Logos) was in fellowship with God (the Father), and the logos was as to His nature Deity” (John 1:1).

This is the Person in whom God gave His final revelation to the human race. ——————————————————————————– But now, after the exegesis of this wonderful portion of God’s Word, we must pay attention to the argument of the writer. He wrote the book to prove just one proposition to be true; “The New Testament is superior to and takes the place of the First Testament.” His first major argument (Hebrews 1:1 to Hebrews 8:6) shows that the Founder of the New Testament is superior to the founders of the First Testament, which makes the former Testament superior to the latter. The first class of individuals he selects among the founders of the First Testament are the prophets. He has now shown that the Founder of the New Testament is superior to the prophets in that the latter were merely created beings used as instruments by God, whereas the former is the Son, God the Son, thus very God of very God. But not only is the Son superior in His Being, but the mode of revealing God’s Word to the human race was superior in His case. When the prophets spoke, it was merely as mouthpieces.

When the Son spoke, it was God Himself who spoke. Thus, by two counts already, has the writer shown that the One who gave the truth of the New Testament to man is superior to those who gave the truth of the First Testament. ——————————————————————————– But not satisfied with that, the writer goes on to point out more of the superiorities of the Son over the prophets.

He says that God appointed Him heir of all things. The dominion promised to Adam, the latter lost through his fall into sin. This dominion the Son of God regained as the Last Adam through His incarnation, vicarious death, and victorious, bodily resurrection. In the future Messianic Kingdom, the Lord Jesus, as Messiah will reign over a perfect earth and a glorified humanity, heir of all things. And this makes Him better than the prophets. ——————————————————————————– But the writer, not content with these superiorities, says, “by whom also he made the worlds.” The word “by” is dia in the Greek text, a preposition commonly expressing secondary agency, but sometimes used of God’s direct agency. The Son of God is here seen as the mediate agency in creation, but is not here represented as a mere instrument, a passive tool, but as a cooperating agent.

In Colossians 1:16, Paul says that all things were created in Him (en) and through Him (dia). The expression “in Him” enlarges and makes complete the expression “through Him.” “Through Him” speaks of the Son as the mediate instrument. “In Him” indicates that “all the laws and purposes which guide the creation and government of the universe reside in Him, the Eternal Word, as their meeting-point” (Lightfoot). ——————————————————————————– The word “worlds” is the translation of aionas.

The word here includes according to Alford, “God’s revelation of Himself in a sphere whose conditions are Time and Space, and so all things existing under these conditions, plus these conditions themselves which exist not independently of the Creator, but are His work, His appointed conditions of all created existence, so that the universe, as well in its great primeval conditions,— the reaches of Space, and the ages of Time, as in all material objects and all successive events, which furnish out and people Space and Time, God made by Christ.” The idea in the word aionas is not merely that of the vastness and magnificence of the physical universe, but the thought of the times and ages through which the purpose and plan of God are gradually unfolding. Thus, the Son is the Divine Agent not only in the original creation of the physical universe, but also in the operation and management of that universe and all its creatures all down the ages of time. And that makes Him better than the prophets.

Hebrews 1:3

Hebrews 1:3 Hebrews 1:3 ———————- οςG3739 WHO ωνG5607 [G5752] BEING απαυγασμαG541 “THE” τηςG3588 δοξηςG1391 OF “HIS” GLORY καιG2532 AND χαρακτηρG5481 EXACT τηςG3588 OF υποστασεωςG5287 αυτουG846 HIS φερωνG5342 [G5723] τεG5037 AND ταG3588 πανταG3956 ALL THINGS τωG3588 BY THE ρηματιG4487 WORD τηςG3588 δυναμεωςG1411 αυτουG846 OF HIS POWER, διG1223 BY εαυτουG1438 HIMSELF καθαρισμονG2512 “THE” ποιησαμενοςG4160 [G5671] τωνG3588 HAVING MADE αμαρτιωνG266 OF SINS ημωνG2257 OUR εκαθισενG2523 [G5656] SAT DOWN ενG1722 ON δεξιαG1188 “THE” RIGHT HAND τηςG3588 OF THE μεγαλωσυνηςG3172 ενG1722 ON υψηλοιςG5308 HIGH, the brightness: John 1:14, John 14:9, John 14:10, 2 Corinthians 4:6 image: 2 Corinthians 4:4, Colossians 1:15, Colossians 1:16 upholding: Psalms 75:3, John 1:4, Colossians 1:17, Revelation 4:11 the word: Ecclesiastes 8:4, Romans 1:16, 2 Corinthians 4:7 by himself: Hebrews 7:27, Hebrews 9:12-14, Hebrews 9:16, Hebrews 9:26, John 1:29, 1 John 1:7, 1 John 3:5 sat: Hebrews 4:14, Hebrews 8:1, Hebrews 10:12, Hebrews 12:2, Psalms 110:1, Matthew 22:24, Mark 16:19, Luke 20:42, Luke 20:43, Acts 2:33, Acts 7:56, Romans 8:34, Ephesians 1:20-22, Colossians 3:1, 1 Peter 1:21, 1 Peter 3:22, Revelation 3:21 Majesty: 1 Chronicles 29:11, Job 37:22, Micah 5:4, 2 Peter 1:16, Jude 1:25 Genesis 5:1 - in the likeness Exodus 30:10 - Aaron Exodus 39:30 - the plate Leviticus 4:19 - General Leviticus 4:20 - an atonement Leviticus 4:31 - a sweet Leviticus 4:35 - and the priest shall make Leviticus 14:6 - the living bird Leviticus 15:15 - an atonement Leviticus 16:17 - no man Numbers 12:8 - similitude Deuteronomy 4:15 - of similitude Deuteronomy 16:6 - at even Judges 13:20 - when the flame 1 Samuel 2:8 - the pillars 1 Kings 10:18 - a great throne 1 Chronicles 16:30 - stable Nehemiah 9:6 - preservest Psalms 33:9 - and it stood Psalms 45:2 - fairer Psalms 45:3 - glory Psalms 68:18 - for men Psalms 93:1 - world Psalms 96:6 - Honour Psalms 96:10 - the world Isaiah 40:5 - the glory Isaiah 40:18 - General Isaiah 46:5 - General Isaiah 52:13 - he shall Isaiah 60:2 - the Lord Isaiah 66:2 - For all those Jeremiah 11:11 - which Jeremiah 30:21 - and I Jeremiah 32:17 - thou Jeremiah 51:15 - hath made Ezekiel 8:4 - General Matthew 22:44 - The Lord Matthew 25:33 - his Matthew 26:64 - the right Mark 1:41 - I Mark 14:62 - the Son Luke 10:11 - notwithstanding Luke 22:69 - on Luke 24:51 - he was John 1:3 - General John 1:10 - was in John 5:17 - My John 8:19 - if John 12:41 - saw John 12:45 - General John 13:32 - shall John 14:7 - ye John 14:28 - Father John 16:5 - I John 17:5 - glorify John 17:11 - I am Acts 7:2 - The God Acts 7:55 - standing Acts 17:28 - in him Romans 10:6 - to bring 1 Corinthians 8:6 - and we by 1 Corinthians 11:12 - but Galatians 4:5 - redeem Ephesians 3:9 - created Philippians 2:6 - in 1 Timothy 3:16 - God Hebrews 1:13 - Sit Hebrews 4:10 - he that Hebrews 6:20 - for Hebrews 7:26 - made Hebrews 9:14 - purge Hebrews 9:24 - but James 2:1 - the Lord 1 Peter 4:19 - a faithful 2 Peter 1:3 - his Revelation 1:18 - was Hebrews 1:3. ———————– Thayer defines brightness by “reflected brightness,” meaning that when Jesus was on earth he reflected the glory of his Father. Express image is from which Thayer defines at this place, “A mark or figure burned in or stamped on, an impression; the exact expression (the image) of any person or thing, marked likeness, precise reproduction in every respect.” God is not composed of substance as that word is commonly used, hence the word person as in the King James Version is a good translation. It means that when Christ was on earth, he had the form or image of his Father. That is one reason why He said, “he that hath seen me hath seen the father” (John 14:9). All of this agrees with the words of God that the man was to be created in “our” (God’s and Christ’s) image (Genesis 1:26). Upholding all things by the word of his power.

All power (or authority) being given to Christ (Matthew 28:18), the arrangement of all things pertaining to the new system of salvation was disposed of according to His will and direction. By himself purged our sins. This took place when He died on the cross, thereby making the supreme sacrifice that was sufficient to purge all men from their sins who would accept it. By the death on the cross, the plan was made completely efficient, which is why He said “it is finished” (John 19:30). By coming alive from the grave, Jesus validated the purchase price of man’s salvation, and then He was ready to return to his Father. He did so and was seated at the right hand of the throne of God, having been welcomed by the angelic hosts in the city of everlasting glory. (See the wonderful reception given Christ in Psalms 24:7-10.) Hebrews 1:3 ——————————————————————————– Being (ὢν) Representing absolute being. See on John 1:1. Christ’s absolute being is exhibited in two aspects, which follow: ——————————————————————————– The brightness of his glory (ἀπαύγασματῆςδόξηςαὐτοῦ) Of God’s glory. For brightness rend. effulgence. Ἀπαύγασμα, N.T.o. lxx, only Wisd. 7:26. oClass. It is an Alexandrian word, and occurs in Philo. Interpretation is divided between effulgence and reflection.

Effulgence or outraying accords better with the thought of the passage; for the writer is treating of the preincarnate Son; and, as Alford justly remarks, “the Son of God is, in this his essential majesty, the expression and the sole expression of the divine light; not, as in his incarnation, its reflection.” The consensus of the Greek fathers to this effect is of great weight. The meaning then is, that the Son is the outraying of the divine glory, exhibiting in himself the glory and majesty of the divine Being. “God lets his glory issue from himself, so that there arises thereby a light-being like himself” (Weiss). Δόξα glory is the expression of the divine attributes collectively.

It is the unfolded fullness of the divine perfections, differing from μορφὴθεοῦ form of God (Philippians 2:6), in that μορφὴ is the immediate, proper, personal investiture of the divine essence. Δόξα is attached to deity. μορφὴ is identified with the inmost being of deity Δόξα is used of various visible displays of divine light and splendor, as Exodus 24:17; Deuteronomy 5:24; Exodus 40:34; Numbers 14:10; Numbers 16:19; Numbers 16:42; Ezekiel 10:4; Ezekiel 43:4-5; Ezekiel 1:28; Ezekiel 3:23; Leviticus 9:23, etc. We come nearer to the sense of the word in this passage in the story of Moses’s vision of the divine glory, Exodus 33:18-23; Exodus 34:5; Exodus 34:7. ——————————————————————————– The express image of his person (χαρακτὴρτῆςὑποστάσεωςαὐτοῦ) Rend the very image (or impress) of his substance The primary sense of ὑπόστασις substance is something which stands underneath; foundation, ground of hope or confidence, and so assurance itself. In a philosophical sense, substantial nature; the real nature of anything which underlies and supports its outward form and properties. In N.T., 2 Corinthians 9:4; 2 Corinthians 11:17, Hebrews 3:14; Hebrews 11:1, signifying in every instance ground of confidence or confidence In lxx, it represents fifteen different words, and, in some cases, it is hard to understand its meaning notably 1 Samuel 13:21. In Rth 1:12, Psalms 37:8, Ezekiel 19:5, it means ground of hope: in Judges 6:4, Wisd. 16:21, sustenance in Psalms 38:5; Psalms 136:15, the substance or material of the human frame: in 1 Samuel 13:23; Ezekiel 26:11, an outpost or garrison: in Deuteronomy 11:6; Job 22:20, possessions. The theological sense, person, is later than the apostolic age.

Here, substantial nature, essence. Χαρακτὴρ from χαράσσειν to engrave or inscribe, originally a graving-tool; also the die on which a device is cut. It seems to have lost that meaning, and always signifies the impression made by the die or graver.

Hence, mark, stamp, as the image on a coin (so often) which indicates its nature and value, or the device impressed by a signet. N.T.o. lxx, Leviticus 13:28; 2Ma 4:10; 4Ma 15:4. The kindred χάραγμα mark, Acts 17:29; Revelation 13:16-17. Here the essential being of God is conceived as setting its distinctive stamp upon Christ, coming into definite and characteristic expression in his person, so that the Son bears the exact impress of the divine nature and character. ——————————————————————————– And upholding all things (φέρωντετὰπάντα) 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, Colossians 1:17, is here said or implied of Christ: τὰπάνταἐναὐτῳσυνέστηκεν all things (collectively, the universe) consist or maintain their coherence in him.

So the Logos is called by Philo the bond (δεσμὸς) of the universe; but the maintenance of the coherence implies the guidance and propulsion of all the parts to a definite end. All things (τὰπάντα) collectively considered; the universe; all things in their unity. See Hebrews 2:10; Romans 8:32; Romans 11:36; 1 Corinthians 8:6; Ephesians 1:10; Colossians 1:16. ——————————————————————————– By the word of his power (τῳῥήματιτῆςδυνάμεωςαὐτοῦ) The phrase N.T.o., but comp Luke 1:37. The word is that in which the Son’s power manifests itself. Ἀυτοῦ his refers to Christ. Nothing in the context suggests any other reference. The world was called into being by the word of God (Hebrews 11:3), and is maintained by him who is “the very image of God’s substance.” ——————————————————————————– When he had by himself purged our sins (καθαρισμὸντῶνἁμαρτιῶνποιησάμενος) Omit by himself; yet a similar thought is implied in the middle voice, ποιησάμενος, which indicates that the work of purification was done by Christ personally, and was not something which he caused to be done by some other agent.

Purged, lit. having made purification. The phrase N.T.o lxx, Job 7:21. Καθαρισμός purification occurs in Mark, Luke John, 2nd Peter, oP., and only here in Hebrews.

The verb καθαρίζειν to purify is not often used in N.T of cleansing from sin. See 2 Corinthians 7:1; 1 John 1:7; 1 John 1:9. Of cleansing the conscience, Hebrews 9:14. Of cleansing meats and vessels, Matthew 23:25-26, Mark 7:19, Acts 10:15; Acts 11:9. Of cleansing the heart, Acts 15:9. The meaning here is cleansing of sins. In the phrase “to cleanse from sin,” always with ἀπὸ from. In carrying on all things toward their destined end of conformity to the divine archetype, the Son must confront and deal with the fact of sin, which had thrown the world into disorder, and drawn it out of God’s order.

In the thought of making purification of sins is already foreshadowed the work of Christ as high priest, which plays so prominent a part in the epistle. ——————————————————————————– Sat down on the right hand of the majesty on high (ἐκάθισενἐνδεξιᾳτῆςμεγαλωσύνηςἐνὑψηλοῖς) Comp. Psalms 110:1; Psalms 8:1; Psalms 10:12; Psalms 12:2; Ephesians 1:20; Revelation 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 He 8; Hebrews 9:12 ff. Μεγαλωσύνη majesty, only here, Hebrews 8:1; Jude 1:25.

Quite often in lxx. There is suggested, not a contrast with his humiliation, but his resumption of his original dignity, described in the former part of this verse. Ἐνὑψηλοῖς, lit. in the high places.

Const. with sat down, not with majesty. The phrase N.T.o. lxx, Psalms 92:4; Psalms 112:5. Ἐντοῖςὑψίστοις in the highest (places), in the Gospels, and only in doxologies. See Matthew 21:9; Mark 11:10; Luke 2:14. Ἐντοῖςἐπουρανίοις in the heavenly (places), only in Ephesians. See Hebrews 1:3; Hebrews 1:10; Hebrews 2:6; Hebrews 3:10; Hebrews 6:12. Hebrews 1:3 ——————————————————————————– Being (τn). Absolute and timeless existence (present active participle of eimi) in contrast with genomenos in Hebrews 1:4 like ηn in John 1:1 (in contrast with egeneto in John 1:14) and like huparchτn and genomenos in Philippians 2:6-7. ——————————————————————————– The effulgence of his glory (apaugasma tηs doxηs).

The word apaugasma, late substantive from apaugazτ, to emit brightness (augη, augazτ in 2 Corinthians 4:4), here only in the N.T., but in Wisd. 7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold.

Both senses are true of Christ in his relation to God as Jesus shows in plain language in John 12:45; John 14:9. “The writer is using metaphors which had already been applied to Wisdom and the Logos” (Moffatt). The meaning “effulgence” suits the context better, though it gives the idea of eternal generation of the Son (John 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2 Corinthians 4:6. ——————————————————————————– The very image of his substance (charaktηr tηs hupostaseτs). Charaktηr is an old word from charassτ, to cut, to scratch, to mark. It first was the agent (note ending = tηr) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by charagma (Acts 17:29; Revelation 13:16-17). Menander had already used (Moffatt) charaktηr in the sense of our “character.” The word occurs in the inscriptions for “person” as well as for “exact reproduction” of a person.

The word hupostasis for the being or essence of God “is a philosophical rather than a religious term” (Moffatt). Etymologically it is the sediment or foundation under a building (for instance).

In Hebrews 11:1 hypostasis is like the “title-deed” idea found in the papyri. Athanasius rightly used Hebrews 1:1-4 in his controversy with Arius. Paul in Philippians 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul’s simpler phrase morphη theou (the form of God) has difficulties of its own. The use of Logos in John 1:1-18 is parallel to Hebrews 1:1-4. ——————————————————————————– And upholding (pherτn te). Present active participle of pherτ closely connected with τn (being) by te and like Colossians 1:17 in idea.

The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. ——————————————————————————– By the word of his power (tτi rηmati tηs dunameτs autou). Instrumental case of rηma (word).

See Hebrews 11:3 for rηmati theou (by the word of God) as the explanation of creation like Genesis, but here autou refers to God’s Son as in Hebrews 1:2. ——————————————————————————– Purification of sins (katharismon tτn hamartiτn). Katharismos is from katharizτ, to cleanse (Matthew 8:3; Hebrews 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2 Peter 1:9; Job 7:21. Note middle participle poiηsamenos like heuramenos in Hebrews 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle. ——————————————————————————– Sat down (ekathisen). First aorist active of kathizτ, “took his seat,” a formal and dignified act. ——————————————————————————– Of the Majesty on high (tηs megalosunηs en hupsηlois). Late word from megas, only in LXX (Deuteronomy 32:3; 2 Samuel 7:23, etc.), Aristeas, Hebrews 1:3; Hebrews 8:1; Jude 1:25.

Christ resumed his original dignity and glory (John 17:5). The phrase en hupsηlois occurs in the Psalms (Psalms 93:4), here only in N.T., elsewhere en hupsistois in the highest (Matthew 21:9; Luke 2:14) or en tois epouraniois in the heavenlies (Ephesians 1:3; Ephesians 1:20).

Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

Hebrews 1:4-14

“THE EPISTLE TO THE HEBREWS”

Jesus’ Superiority To Angels (Hebrews 1:4-14)

The subject of angels has certainly become a popular one lately… a. Bookstores are filled with books dealing with angels b. Popular TV shows and movies depict angels working in our lives (“Highway To Heaven”, “Touched By An Angel”, “The Preacher’s Wife”, “It’s A Wonderful Life”)
Angels were also an important part of the Jewish religion… a. Angels assisted with the giving of the Law at Mount Sinai - cf. Deuteronomy 33:2; Psalms 68:17; Acts 7:53; Galatians 3:19b. They appear throughout the history of Israel, coming to Abraham, Daniel, and many others
Since the purpose of “The Epistle To The Hebrews” is to show the superiority of Christ and the New Covenant to the Law of Moses… a. It is necessary that the writer has something to say about angels b. So it is that we find the comparison of the Son to prophets followed now by a comparison to angels - Hebrews 1:4-14
The premise is clearly stated that the Son (Jesus) is “much better than the angels” - Hebrews 1:4a. The reason in a nutshell is that “He has by inheritance obtained a more excellent name than they"b. That name is “Son”, a title that only Jesus can properly wear…

Angels may be called “sons of God” collectively - cf. Job 1:62) But no angel can be called this name individually!

[As evidence for the superiority of Jesus over angels, the author proceeds to offer scriptural support from the Old Testament. His first two quotations are to prove…]

I. JESUS IS THE “SON” (Hebrews 1:5) A. TWO REFER TO THE MESSIAH AS “SON”…1. The first is Psalms 2:7a. A psalm depicting the enthronement of the Messiah (the Lord’s Anointed) b. In which Jehovah calls the Messiah “My Son” c. The “begetting” has reference to the resurrection of Jesus

Acts 13:33; Romans 1:42. The second Isaiah 2 Samuel 7:14a. This passage had immediate application to Solomon, David’s son b. But as the Messiah who would receive the throne of David was also descended from David…

It’s ultimate application would be to the Messiah
I.e., Jesus, the “son of David” - Matthew 1:1; Mark 10:47; John 7:42 B. BUT NO ANGEL IS EVER CALLED “MY SON”…1. Collectively they were called “sons of God”, but never individually!

This not only demonstrates Jesus’ superiority to angels… a. It proves that Jesus Himself was NOT an angel! b. Contrary to what some (such as JW’s) believe

[The superiority of Jesus over the angels is further illustrated as we continue…]

II. JESUS IS “THE " WHO WORSHIP (Hebrews 1:6) A. JESUS IS AS “THE “…1. The term “firstborn” does not always mean “born first” a. It is also used in the Scriptures as a metaphor to describe one who occupies the rank and privilege of being firstborn (without literally being “firstborn”) b. Used by God in this way to refer to the nation of Israel

Exodus 4:22c. Used by God in this way to refer to David, youngest of eight - Psalms 89:20; Psalms 89:272. It is used of Jesus in this way to stress His preeminence over creation… a. As Paul explains in Colossians 1:15-18b. By virtue of being the Creator, He maintains the rank and privilege of “firstborn”!

B. WHEN THE CAME INTO THE WORLD, THE ANGELS WERE TO WORSHIP HIM…1. The quotation in Hebrews 1:6 is from Deuteronomy 32:43 as found in the Septuagint version 2. The angels of God were to worship Him 3. Note well: No created being is or was ever worthy of worship! a. The angels themselves refused to be worshipped - Revelation 22:8-9b. The apostle Peter refused to accept worship - Acts 10:25-264. Yet Jesus received worship! a. From the wise men - Matthew 2:11b. From the leper - Matthew 8:2c. From the ruler - Matthew 9:18d. From His disciples in the boat - Matthew 14:33e. From the Canaanite woman - Matthew 15:25f. From the man born blind - John 9:38g. From the women and other disciples following His resurrection - Matthew 28:9; Matthew 28:17h. From the disciples following His ascension - Luke 24:52 [That Jesus is worthy of worship, especially now, becomes more evident as we consider how…]

III. JESUS IS “GOD” AND (Hebrews 1:7-9) A. ANGELS ARE SIMPLY FOR THE SERVICE OF GOD…1. They are created spirits to serve God (called “ministering spirits” in Hebrews 1:14) 2. Their service can be as powerful yet transient as “wind” or “flames of fire”, if need be

B. BUT THE “SON” IS GOD HIMSELF, AND !1. The author is quoting from another Messianic psalm

Psalms 45:6-72. Notice that the Son is called “God”! - Hebrews 1:8a. The Hebrew writer clearly proclaims the deity of Jesus!
cf. Hebrews 1:3 ab. Yet in the next verse we read where it says “God, Your God has…“1) Here we find a distinction of personalities within the Godhead

Which we learn through later revelation involves the Father and the Son (and the Holy Spirit)

The Son, Who is God, has been enthroned, and reigns over an everlasting kingdom with righteousness a. A kingdom of which Daniel said “shall never be destroyed”

Daniel 2:44b. A kingdom of which Gabriel (an angel) told Mary: “there will be no end” - Luke 1:33c. Both Paul and John wrote of this kingdom - Colossians 1:13; Revelation 1:94. This Son, Who is God and King, has been “anointed” - Hebrews 1:9a. Of course, the word “Messiah” means “anointed one” b. In this passage, the emphasis is on how Jesus has been anointed with gladness “more than Your companions”

Who are these “companions”?
In view of Heb 2:11; Hebrews 3:1, it is likely the followers of Jesus, His brethren!

[As God, King, and Messiah, Jesus is certainly greater than angels! But there is even more…]

IV. JESUS IS THE “LORD” WHO IS THE ETERNAL CREATOR (Hebrews 1:10-12) A. JESUS IS “YAHWEH” (JEHOVAH)!1. Now the Hebrew writer is quoting from Psalms 102:25-27a. A psalm which addresses God using His covenant name Yahweh (or Jehovah) b. This is the name that God used to identify Himself to Moses

Exodus 3:13-142. But the Hebrew writer by inspiration knew this psalm equally applied to Jesus! a. Such would be blasphemy, unless Jesus is truly Deity! b. So while the Son is distinct from the Father (cf. Hebrews 1:9), He and the Father are also the same!

In this chapter, then, we find evidence relating to the nature of the Godhead… a. There is one God, but three distinct personalities within the Godhead (Father, Son, Holy Spirit) b. As Jehovah, Jesus is not “a god”, or any sort of created being (contra JWs, Mormons, etc.) c. As the Son who is distinct from the Father, the Son is not the same in personality as the Father (contra the Oneness Pentecostals) – Though not a biblical term, the word “trinity” does help to convey the Biblical evidence as to the nature of the Godhead!

B. JESUS IS THE ETERNAL CREATOR!1. In the beginning it was He who created the earth and the heavens - Hebrews 1:10a. As the author had already stated in Hebrews 1:2 cb. As both John and Paul professed - John 1:3; Colossians 1:16-172. He is also eternal, therefore unchangeable - Hebrews 1:11-12a. The heavens and the earth “will perish”, “grow old” and “be changed” - cf. 2 Peter 3:10-12b. But Jesus will “remain”, be the “same”, and “not fail”

cf. Hebrews 13:8 [The superiority of Jesus over angels is illustrated with one last comparison in this chapter…]

V. JESUS IS THE "” (Hebrews 1:13-14) A. NO ANGEL HAS BEEN INVITED TO SIT AT GOD’S RIGHT HAND…1. The psalm quoted now is Psalms 110:1a. This psalm is quoted or alluded to more than any other psalm in the NT b. It refers to the Messianic reign of Christ that began when Jesus sat down at the right hand of God - cf. Hebrews 1:3; Acts 2:34-36; 1 Peter 3:222. That no angel has been asked to sit at God’s right hand… a. Once again proves that Jesus was not an angel (contra JWs) b. Only Jesus, as the Son of God, has been so invited, and is truly the Sovereign!

B. ANGELS ARE BUT SPIRITS…1. While Jesus sits enthroned in heaven, angels are “sent forth to minister (serve)” 2. They minister for those “who will inherit salvation"a. They have certainly ministered in the past - cf. Luke 1:11-38b. They will certainly minister at the time of Christ’s return

cf. Matthew 13:36-43c. But to what extent they minister in the present, the Scriptures reveal little (cf. Matthew 18:10), and we should be careful to refrain from vain speculation

In a very forceful manner, the writer to the Hebrews has shown Jesus’ superiority to angels: a. Jesus is the “Son” (not angels) b. Jesus is the “Firstborn” who receives worship (not angels) c. Jesus is “God” enthroned and anointed (not angels) d. Jesus is the “LORD” (Yahweh) who is the eternal creator (not angels, who are only created beings) e. Jesus is the “Sovereign”, reigning at God’s right hand (angels are but ministering spirits)
While angels certainly have a special place in God’s plan for redeeming man… a. They are not to become the object of worship or adoration

Colossians 2:18-19b. Only Jesus is worthy of such worship and adoration!

As innumerable angels proclaimed with a loud voice:

“Worthy is the Lamb who was slain To receive power and riches and wisdom, And strength and honor and glory and blessing!”

Revelation 5:11-12 Let Jesus, and not angels, be the focus of your interest and adoration!

Hebrews 1:5

Hebrews 1:5 Hebrews 1:5 ————————– τινιG5101 γαρG1063 FOR TO WHICH ειπενG2036 [G5627] SAID HE ποτεG4218 EVER τωνG3588 OF THE αγγελωνG32 ANGELS υιοςG5207 SON μουG3450 MY ειG1488 [G5748] ART συG4771 THOU : εγωG1473 I σημερονG4594 TODAY γεγεννηκαG1080 [G5758] HAVE σεG4571 THEE? καιG2532 AND παλινG3825 AGAIN, εγωG1473 I εσομαιG2071 [G5704] WILL BE αυτωG846 TO HIM ειςG1519 FOR πατεραG3962 FATHER, καιG2532 AND αυτοςG846 HE εσταιG2071 [G5704] SHALL BE μοιG3427 TO ME ειςG1519 FOR υιονG5207 SON? Thou: Hebrews 5:5, Psalms 2:7, Acts 13:33 I will: 2 Samuel 7:14, 1 Chronicles 17:13, 1 Chronicles 22:10, 1 Chronicles 28:6, Psalms 89:26, Psalms 89:27 Proverbs 8:24 - I was John 1:14 - the only John 1:34 - this Romans 8:29 - that he might Colossians 1:18 - in all Colossians 3:17 - God Hebrews 1:2 - spoken Hebrews 1:6 - And again Hebrews 1:13 - to Hebrews 5:8 - he were 1 John 4:9 - only Hebrews 1:5. ———————- The more excellent name mentioned in the preceding verse is that of Son, as we may observe by the argument of this verse. God never said Thou art my San to a single one of the angels, as he did to Jesus. This day have I begotten thee occurred when Mary conceived of God by the services of the Holy Spirit (Luke 1:27-38). The angels were not brought into being by any personal relations between God and another being as was Jesus, but was created directly by the power of God. The rest of this verse restates the same relationship already mentioned. Hebrews 1:5 ——————————————————————————– 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 Galatians 3:16; Galatians 4:22-25. ——————————————————————————– To which (τίνι) Note the author’s characteristic use of the question to express denial.

Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7. ——————————————————————————– First quotation from Psalms 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 Acts 4:25, and these words Acts 13:33. ——————————————————————————– Thou art my Son Note the emphatic position of υἱός son. See on Hebrews 1:4. In the O.T. son is applied to angels collectively, but never individually. See Psalms 29:1; Psalms 89:6.

Similarly, son is applied to the chosen nation, Exodus 4:22; Hosea 11:1, but to no individual of the nation. ——————————————————————————– Have I begotten (γεγέννηκα) 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 Acts 13:33, this is distinctly asserted; and in Romans 1:4, Paul says that Christ was “powerfully declared” to be the Son of God by the resurrection from the dead. Comp. Colossians 1:18; Revelation 1:5. ——————————————————————————– Second quotation, 2 Samuel 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 2 Corinthians 6:18, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David. ——————————————————————————– A father— a son (εἰςπατέρα—εἰςυἱόν) Lit. for or as a father— son. This usage of εἰς mostly in O.T. citations or established formulas. See Matthew 19:5; Luke 2:34; Acts 19:27; 1 Corinthians 4:3. Hebrews 1:5 ——————————————————————————– Unto which (Tini). “To which individual angel.” As a class angels are called sons of God (Elohim) (Psalms 29:1), but no single angel is called God’s Son like the Messiah in Psalms 2:7. Dods takes “have I begotten thee” (gegennηka se, perfect active indicative of gennaτ) to refer to the resurrection and ascension while others refer it to the incarnation. ——————————————————————————– And again (kai palin). This quotation is from 2 Samuel 7:14.

Note the use of eis in the predicate with the sense of “as” like the Hebrew (LXX idiom), not preserved in the English. See Matthew 19:5; Luke 2:34.

Like Old English “to” or “for.” See 2 Corinthians 6:18; Revelation 21:7 for the same passage applied to relation between God and Christians while here it is treated as Messianic.

Hebrews 1:6

Hebrews 1:6 Hebrews 1:6 ————————– οτανG3752 δεG1161 AND WHEN παλινG3825 AGAIN εισαγαγηG1521 [G5632] HE BRINGS IN τονG3588 THE πρωτοτοκονG4416 FIRST BORN ειςG1519 INTO τηνG3588 THE οικουμενηνG3625 WORLD, λεγειG3004 [G5719] HE SAYS, καιG2532 AND προσκυνησατωσανG4352 [G5657] LET WORSHIP αυτωG846 HIM παντεςG3956 ALL αγγελοιG32 “THE” ANGELS θεουG2316 OF GOD And again: etc. or, When he bringeth again, the first-begotten, Hebrews 1:5, Proverbs 8:24, Proverbs 8:25, John 1:14, John 1:18, John 3:16, Romans 8:29, Colossians 1:15, Colossians 1:18, 1 John 4:9, Revelation 1:5 And let: Deuteronomy 32:43,*Sept: Psalms 97:7, Luke 2:9-14, 1 Peter 3:22, Revelation 5:9-12 Nehemiah 9:6 - the host Psalms 2:7 - this Psalms 103:21 - ministers Zechariah 13:7 - the man Matthew 2:2 - worship Matthew 4:11 - behold Matthew 13:41 - The son Mark 12:6 - They Luke 22:43 - an John 1:34 - this John 5:23 - all men Acts 10:36 - he is Acts 13:33 - Thou art 2 Corinthians 8:9 - though Philippians 2:6 - in Philippians 2:10 - every Hebrews 10:5 - when Revelation 5:8 - the four Revelation 7:11 - and worshipped Hebrews 1:6. ———————- When Jesus was born of the virgin Mary, God directed all the angels to worship him. That word in the Greek New Testament comes from several different words, and has a variety of meanings, depending on the connection in which it is used. In the present passage it means to “do homage” or manifest great respect for one. There are myriads of angels, and all of them were told to render homage to the babe in Bethlehem. The argument the apostle is making is that if such great beings as the angels were commanded to acknowledge the superiority of the babe that was laid in a manger, He certainly is to be ascribed a great giver of law. (If angels worshipped the humble babe thus posed in the city of David, common mortals like us should regard it an honor to be permitted the act of worshiping him today, when He is sitting at his Father’s right hand, reigning as King of kings and Lord of lords.) Hebrews 1:6 ——————————————————————————– Third quotation, marking the relation of angels to the Son. ——————————————————————————– And again, when he bringeth in, etc. (ὅτανδὲπάλινεἰσαγάγῃ) 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 Hebrews 1:5; but this would require the reading πάλινδὲὅταν and again, when. In Hebrews, πάλιν, when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1-2. It will be observed that in this verse, and in Hebrews 5:7-8, God is conceived as spoken of rather than as speaking; the subject of λέγει saith being indefinite. This mode of introducing citations differs from that of Paul.

The author’s conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, “God saith, said, spake, testifieth,” or the like.

See Hebrews 2:11; Hebrews 2:13; Hebrews 3:7; Hebrews 4:4; Hebrews 4:7; Hebrews 7:21; Hebrews 10:5; Hebrews 10:8; Hebrews 10:15; Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5; Romans 10:16; Romans 10:20-21; Romans 11:2. Ὅτανεἰσαγάγῃ whenever he shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past. ——————————————————————————– The first-begotten (τὸνπρωτότοκον) Mostly in Paul and Hebrews.

Comp. Romans 8:29; Colossians 1:15; Colossians 1:18; Revelation 1:5. Μονογενής only-begotten (John 1:14; John 1:18; John 3:16; John 3:18; 1 John 4:9, never by Paul) describes the unique relation of the Son to the Father in his divine nature: πρωτότοκος first-begotten describes the relation of the risen Christ in his glorified humanity to man.

The comparison implied in the word is not limited to angels. He is the first-born in relation to the creation, the dead, the new manhood, etc. See Colossians 1:15; Colossians 1:18. The rabbinical writers applied the title first-born even to God. Philo (De Confus. Ling. § 14) speaks of the Logos as πρωτόγονος or πρεσβύτατος the first-born or eldest son. ——————————————————————————– And let all the angels of God worship him (καὶπροσκυνησάτωσαναὐτῳπάντεςἄγγελοιθεοῦ) Προσκυνεῖν to worship mostly in the Gospels, Acts, and Apocrypha. In Paul only 1 Corinthians 14:25. Very often in lxx.

Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Matthew 9:18; Matthew 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Acts 10:25. The quotation is not found in the Hebrew of the O.T., but is cited literally from lxx, Deuteronomy 32:43. It appears substantially in Psalms 96:7. For the writer of Hebrews the lxx was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew. Hebrews 1:6 <> ——————————————————————————– And when he again bringeth in (hotan de palin eisagagηi). Indefinite temporal clause with hotan and second aorist active subjunctive of eisagτ.

If palin is taken with eisagagηi, the reference is to the Second Coming as in Hebrews 9:28 <>. If palin merely introduces another quotation (Psalms 97:7 <>) parallel to kai palin in Hebrews 1:5 <>, the reference is to the incarnation when the angels did worship the Child Jesus (Luke 2:13-14 <>). There is no way to decide certainly about it. ——————————————————————————– The first-born (ton prτtotokon). See Psalms 89:28 <>. For this compound adjective applied to Christ in relation to the universe see Colossians 1:15 <>, to other men, Romans 8:29 <>; Colossians 1:18 <>, to the other children of Mary, Luke 2:7 <>; here it is used absolutely. ——————————————————————————– The world (tηn oikoumenηn). “The inhabited earth.” See Acts 17:6 <>. ——————————————————————————– Let worship (proskunηsatτsan). Imperative first aorist active third plural of proskuneτ, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of Deu 32:43 <>, but is not in the Hebrew, though most of the LXX MSS. (except F) have huioi theou, but the substance does occur also in Psalms 97:7 <> with hoi aggeloi autou.

Hebrews 1:7

Hebrews 1:7 Hebrews 1:7 ————————– καιG2532 AND προςG4314 μενG3303 AS TO τουςG3588 THE αγγελουςG32 ANGELS λεγειG3004 [G5719] HE SAYS οG3588 WHO ποιωνG4160 [G5723] MAKES τουςG3588 αγγελουςG32 αυτουG846 HIS ANGELS πνευματαG4151 SPIRITS καιG2532 AND τουςG3588 λειτουργουςG3011 αυτουG846 HIS πυροςG4442 OF FIRE φλογαG5395 A FLAME; of: Gr. unto Who: Hebrews 1:14, 2 Kings 2:11, 2 Kings 6:17, Psalms 104:4, Isaiah 6:2,*Heb: Ezekiel 1:13, Ezekiel 1:14, Daniel 7:10, Zechariah 6:5 Genesis 3:24 - Cherubims 1 Kings 22:19 - all the host Job 4:15 - a spirit Psalms 103:21 - ministers Isaiah 6:6 - flew Daniel 9:21 - to fly Amos 7:4 - called Matthew 13:41 - The son Hebrews 1:7. ———————- But even this contrast with angels would not mean so much, unless the angels themselves were important beings. Accordingly, Paul says God makes his angels ministering spirits, thus being very important personages in the great scheme of grace. Hebrews 1:7 ——————————————————————————– Fourth quotation, Psalms 103:4, varies slightly from lxx in substituting a flame of fire for flaming fire. ——————————————————————————– Who maketh his angels spirits (ὁποιῶντοὺςἀγγέλουςαὐτοῦπνεύματα) For spirits rend. winds This meaning is supported by the context of the Psalm, and by John 3:8. Πνεῦμα often in this sense in Class. In lxx, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered.

Thus it was said: “God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he makes them winds, sometimes fire.” “The subjection of the angels is such that they must submit even to be changed into elements.” “The angel said to Manoah, ‘I know not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name?

Sometimes he makes us fire, sometimes wind.”’ The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, “Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23, ’they are new every morning.’” For λειτουργοὺς ministers, see on ministration, Luke 1:23, and see on ministered, Acts 13:2. Hebrews 1:7 ——————————————————————————– Of the angels (pros tous aggelous). “With reference to” (pros) as in Luke 20:9. So “of the Son” in Hebrews 1:8.

Note men here and de in Hebrews 1:8 in carefully balanced contrast. The quotation is from Psalms 104:4. ——————————————————————————– Winds (pneumata). “Spirits” the word also means.

The meaning (note article with aggelous, not with pneumata) apparently is one that can reduce angels to the elemental forces of wind and fire (Moffatt). ——————————————————————————– A flame of fire (puros phloga). Predicate accusative of phlox, old word, in N.T. only here and Luke 16:24. Lunemann holds that the Hebrew here is wrongly rendered and means that God makes the wind his messengers (not angels) and flaming fire his servants. That is all true, but that is not the point of this passage. Preachers also are sometimes like a wind-storm or a fire.

Hebrews 1:8

Hebrews 1:8 Hebrews 1:8 ————————– προςG4314 δεG1161 BUT AS TO τονG3588 THE υιονG5207 SON οG3588 θρονοςG2362 σουG4675 THY THRONE οG3588 O θεοςG2316 GOD ειςG1519 “IS” TO τονG3588 THE αιωναG165 AGE τουG3588 OF THE αιωνοςG165 AGE. ραβδοςG4464 A SCEPTRE ευθυτητοςG2118 OF ηG3588 “IS” THE ραβδοςG4464 SCEPTRE τηςG3588 βασιλειαςG932 σουG4675 OF THY KINGDOM Thy throne: Psalms 45:6, Psalms 45:7 O God: Hebrews 3:3, Hebrews 3:4, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Isaiah 45:21, Isaiah 45:22, Isaiah 45:25, Jeremiah 23:6, Hosea 1:7, Zechariah 13:9, Malachi 3:1, Matthew 1:23, Luke 1:16, Luke 1:17, John 10:30, John 10:33, John 20:28, Romans 9:5, 1 Timothy 3:16, Titus 2:13, Titus 2:14, 1 John 5:20 for: Psalms 145:13, Isaiah 9:7, Deuteronomy 2:37, Deuteronomy 7:14, 1 Corinthians 15:25, 2 Peter 1:11 a sceptre: 2 Samuel 23:3, Psalms 72:1-4, Psalms 72:7, Psalms 72:11-14, Psalms 99:4, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Jeremiah 23:5, Jeremiah 38:15, Zechariah 9:9 righteousness: Gr. rightness, or, straightness Numbers 24:17 - a Sceptre Numbers 24:19 - Of Jacob 2 Samuel 7:16 - General 1 Kings 10:18 - a great throne 2 Chronicles 9:8 - to do judgment Psalms 93:1 - Lord Psalms 97:2 - righteousness Proverbs 29:14 - his throne Isaiah 16:5 - judging Isaiah 42:6 - called Isaiah 45:5 - the Lord Jeremiah 33:15 - and he Lamentations 5:19 - thy throne Ezekiel 1:26 - the likeness of a Daniel 4:3 - his kingdom Daniel 9:24 - and to anoint Zechariah 4:14 - These Matthew 25:31 - the Son Luke 1:33 - he Luke 2:26 - the Lord’s John 1:1 - the Word was John 1:41 - Christ Ephesians 4:24 - righteousness Ephesians 5:9 - righteousness Philippians 2:6 - in 1 Timothy 1:17 - the King Hebrews 1:2 - spoken Hebrews 4:14 - Jesus Hebrews 5:8 - he were 1 John 2:29 - he Isaiah 1 John 3:7 - even Revelation 11:15 - and he Revelation 14:11 - for Hebrews 1:8. ———————- The superiority of Christ over all other beings (except his Father) is still the main subject. Thy throne 0 God. Jesus is called God because that is the family name of the Godhead. He is called God in Acts 20:28, where his blood is mentioned as the purchasing price of the church. The throne of Christ is declared by his Father to be for ever and ever because He is to reign to the end of the age (1 Corinthians 15:24-26). A scepter is a rod or instrument that a ruler holds that is a token of his authority. The scepter connected with the kingdom of Christ is a righteous one, because it requires the citizens of the kingdom to live a life of righteousness only. Hebrews 1:8 ——————————————————————————– Fifth quotation, Psalms 45:7-8. 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 (ὁθρόνοςσουὁθεὸς) 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. ——————————————————————————– Forever and ever (εἰςτὸναἰῶνατοῦαἰῶνος) Lit. unto the aeon of the aeon. See additional note on 2 Thessalonians 1:9. ——————————————————————————– A sceptre of righteousness (ἡῥάβδοςτῆςεὐθύτητος) Rend. the sceptre. The phrase N.T.o. olxx. Ἐυθύτης, lit. straightness, N.T.o.

It occurs in lxx. Hebrews 1:8 <> ——————————————————————————– O God (ho theos). This quotation (the fifth) is from Psalms 45:7-8 <>. A Hebrew nuptial ode (epithalamium) for a king treated here as Messianic. It is not certain whether ho theos is here the vocative (address with the nominative form as in John 20:28 <> with the Messiah termed theos as is possible, John 1:18 <>) or ho theos is nominative (subject or predicate) with estin (is) understood: “God is thy throne” or “Thy throne is God.” Either makes good sense. ——————————————————————————– Sceptre (rabdos). Old word for walking-stick, staff (Hebrews 11:21 <>).

Hebrews 1:9

Hebrews 1:9 Hebrews 1:9 ————————– ηγαπησαςG25 [G5656] THOU DIDST LOVE δικαιοσυνηνG1343 καιG2532 AND εμισησαςG3404 [G5656] DIDST HATE ανομιανG458 ; διαG1223 BECAUSE OF τουτοG5124 THIS εχρισενG5548 [G5656] σεG4571 οG3588 THEE θεοςG2316 GOD οG3588 θεοςG2316 σουG4675 THY GOD ελαιονG1637 WITH “THE” OIL αγαλλιασεωςG20 OF παραG3844 τουςG3588 ABOVE μετοχουςG3353 σουG4675 THY . Thy throne: Psalms 45:6, Psalms 45:7 O God: Hebrews 3:3, Hebrews 3:4, Isaiah 7:14, Isaiah 9:6, Isaiah 9:7, Isaiah 45:21, Isaiah 45:22, Isaiah 45:25, Jeremiah 23:6, Hosea 1:7, Zechariah 13:9, Malachi 3:1, Matthew 1:23, Luke 1:16, Luke 1:17, John 10:30, John 10:33, John 20:28, Romans 9:5, 1 Timothy 3:16, Titus 2:13, Titus 2:14, 1 John 5:20 for: Psalms 145:13, Isaiah 9:7, Deuteronomy 2:37, Deuteronomy 7:14, 1 Corinthians 15:25, 2 Peter 1:11 a sceptre: 2 Samuel 23:3, Psalms 72:1-4, Psalms 72:7, Psalms 72:11-14, Psalms 99:4, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Jeremiah 23:5, Jeremiah 38:15, Zechariah 9:9 righteousness: Gr. rightness, or, straightness Numbers 24:17 - a Sceptre Numbers 24:19 - Of Jacob 2 Samuel 7:16 - General 1 Kings 10:18 - a great throne 2 Chronicles 9:8 - to do judgment Psalms 93:1 - Lord Psalms 97:2 - righteousness Proverbs 29:14 - his throne Isaiah 16:5 - judging Isaiah 42:6 - called Isaiah 45:5 - the Lord Jeremiah 33:15 - and he Lamentations 5:19 - thy throne Ezekiel 1:26 - the likeness of a Daniel 4:3 - his kingdom Daniel 9:24 - and to anoint Zechariah 4:14 - These Matthew 25:31 - the Son Luke 1:33 - he Luke 2:26 - the Lord’s John 1:1 - the Word was John 1:41 - Christ Ephesians 4:24 - righteousness Ephesians 5:9 - righteousness Philippians 2:6 - in 1 Timothy 1:17 - the King Hebrews 1:2 - spoken Hebrews 4:14 - Jesus Hebrews 5:8 - he were 1 John 2:29 - he Isaiah 1 John 3:7 - even Revelation 11:15 - and he Revelation 14:11 - for Hebrews 1:9. ———————- Loved righteousness and hated iniquity. This phrase expresses two completely opposite terms. Hated is from a Greek word that sometimes has a milder meaning than it does here. In the present passage it is defined by Thayer, “To hate, pursue with hatred, detest.” Because Christ had these qualities, He was given the great honor that the verse states. The specification, God, even thy God, is made because the name “God” is the family name of the Deity, and Christ had that name by virtue of his being a member of the family.

But in the work assigned to Him as head of the kingdom, He was to be a king and the Father was to be God over him (1 Corinthians 11:3). In old times it was customary to anoint kings with oil at their coronation. Christ was figuratively anointed with the oil of gladness or exultation. Above thy fellows means that Christ was exalted higher than any other ruler that had ever been on earth. Hebrews 1:9 ——————————————————————————– Iniquity (ἀνομίαν) Lit. lawlessness. ——————————————————————————– Hath anointed (ἔχρισεν) See on Christ, Matthew 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. ——————————————————————————– Oil of gladness (ἔλαιονἀγαλλιάσεως) The phrase N.T.o. olxx. Ἀγαλλίασις exultant joy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι, Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur. ——————————————————————————– Fellows (μετόχους) With exception of Luk 5:7, only in Hebrews.

Lit. partakers. In the Psalm it is applied to other kings: here to angels. Hebrews 1:9 ——————————————————————————– Hath anointed thee (echrisen se). First aorist active indicative of chriτ, to anoint, from which verb the verbal Christos (Anointed One) comes. See Christ’s use of echrisen in Luke 4:18 from Isaiah 66:1. ——————————————————————————– With the oil of gladness (elaion agalliaseτs). Accusative case with echrisen (second accusative besides se).

Perhaps the festive anointing on occasions of joy (Hebrews 12:2). See Luke 1:44. ——————————————————————————– Fellows (metochous). Old word from metechτ, partners, sharers, in N.T. only in Hebrews save Luke 5:7. Note para with accusative here, beside, beyond, above (by comparison, extending beyond).

Hebrews 1:10

Hebrews 1:10 Hebrews 1:10 ————————– καιG2532 AND, συG4771 THOU κατG2596 IN THE αρχαςG746 , κυριεG2962 LORD τηνG3588 THE γηνG1093 EARTH εθεμελιωσαςG2311 [G5656] DIDST FOUND καιG2532 AND εργαG2041 WORKS τωνG3588 χειρωνG5495 σουG4675 OF THY HANDS εισινG1526 [G5748] ARE οιG3588 THE ουρανοιG3772 HEAVENS Thou: Psalms 102:25-27 in: Genesis 1:1, John 1:1-3, Revelation 3:14 hast: Proverbs 8:29, Isaiah 42:5, Isaiah 48:13, Isaiah 51:13, Jeremiah 32:17, Zechariah 12:1 the works: Deuteronomy 4:19, Psalms 8:3, Psalms 8:4, Psalms 19:1, Isaiah 64:8 Job 38:4 - I Psalms 90:2 - even from Psalms 93:2 - thou Psalms 104:2 - stretchest Proverbs 8:25 - General Isaiah 40:12 - measured Isaiah 40:22 - stretcheth Isaiah 44:24 - by myself Jeremiah 27:5 - made Lamentations 5:19 - remainest Habakkuk 1:12 - thou not Mark 13:31 - Heaven John 1:3 - General John 8:58 - Before John 17:5 - glorify Colossians 1:16 - by him were 2 Thessalonians 2:13 - from Revelation 1:4 - him Revelation 4:11 - for thou Hebrews 1:10. ———————- This and the following two verses are quoted from Psalms 102:24-27. David was the famous ancestor of Christ, yet he recognizes him as his Lord (Matthew 22:43-45). The work of creation is ascribed to Christ because he was associated with his Father in that work. It is so taught in John 1:1-3, and it is indicated likewise by the plural pronoun “us” in Genesis 1:26 Genesis 3:22. Hebrews 1:10 Sixth quotation (Hebrews 1:10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psalms 102:26-28. The Psalm declares the eternity of Jahveh. ——————————————————————————– And— in the beginning (καὶ—κατ’ ἀρχάς) And connects what follows with unto the Son he saith, etc., Hebrews 1:8. Κατ’ ἀρχὰς in the beginning, N.T.o. Often in Class., lxx only Psalms 119:152. The more usual formula is ἐνἀρχῃ or ἀπ’ ἀρχῆς. ——————————————————————————– Hast laid the foundation (ἐθεμελίωσας) Only here in Hebrews. In Paul, Ephesians 3:18; Colossians 1:23.

Hebrews 1:10 ——————————————————————————– Lord (Kurie). In the LXX, not in the Hebrew. Quotation (the sixth) from Psalms 102:26-28 through Hebrews 1:10-12. Note emphatic position of su here at the beginning as in Hebrews 1:11-12 (su de). This Messianic Psalm pictures the Son in his Creative work and in his final triumph. ——————————————————————————– Hast laid the foundation (ethemeliτsas). First aorist active of themelioτ, old verb from themelios (foundation) for which see Colossians 1:23.

Hebrews 1:11

Hebrews 1:11 Hebrews 1:11 ————————– αυτοιG846 THEY απολουνταιG622 [G5698] SHALL PERISH συG4771 δεG1161 BUT THOU διαμενειςG1265 [G5719] καιG2532 AND παντεςG3956 “THEY” ALL ωςG5613 AS ιματιονG2440 A GARMENT παλαιωθησονταιG3822 [G5701] SHALL GROW OLD, shall perish: Hebrews 12:27, Isaiah 34:4, Isaiah 65:17, Matthew 24:35, Mark 13:31, Luke 21:33, 2 Peter 3:7-10, Revelation 20:11, Revelation 21:1 thou: Psalms 10:16, Psalms 29:10, Psalms 90:2, Isaiah 41:4, Isaiah 44:6, Revelation 1:11, Revelation 1:17, Revelation 1:18, Revelation 2:8 shall wax: Isaiah 50:9, Isaiah 51:6, Isaiah 51:8 Psalms 9:7 - But Jeremiah 27:5 - made Daniel 4:16 - be changed Micah 5:3 - his Matthew 5:18 - Till 2 Corinthians 1:19 - was not James 1:17 - no variableness 2 Peter 3:10 - in the which Revelation 6:14 - the heaven Hebrews 1:11. ———————- The main subject of this epistle is the superiority of Christ over all other persons or things (except his Father). The works of creation, in the making of which He had a part, will cease to be even though He will continue. They means the things of creation mentioned in the preceding verse. Wax old as cloth, a garment is an illustration drawn from a garment that has reached the end of its usefulness. When a garment gets into that condition, it is discarded and treated as the next verse states. Hebrews 1:11 ——————————————————————————– They (αὐτοὶ) The heavens: not heaven and earth. ——————————————————————————– Remainest (διαμένεις) Note the present tense: not shalt remain. Permanency is the characteristic of God in the absolute and eternal present. Hebrews 1:11 ——————————————————————————– They (autoi). The heavens (ouranoi). ——————————————————————————– Shall perish (apolountai). Future middle of apollumi. Modern scientists no longer postulate the eternal existence of the heavenly bodies. ——————————————————————————– 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 (John 1:1-3; Colossians 1:14 ff.). ——————————————————————————– Shall wax old (palaiτthηsontai). First future passive indicative of palaioτ, from palaios, for which see Luke 12:33; Hebrews 8:13.

Hebrews 1:12

Hebrews 1:12 Hebrews 1:12 ————————– καιG2532 AND ωσειG5616 AS περιβολαιονG4018 A ελιξειςG1667 [G5692] THOU SHALT ROLL UP αυτουςG846 THEM καιG2532 AND αλλαγησονταιG236 [G5691] THEY SHALL BE CHANGED; συG4771 δεG1161 BUT THOU οG3588 THE αυτοςG846 SAME ειG1488 [G5748] ART καιG2532 AND ταG3588 ετηG2094 σουG4675 THY YEARS ουκG3756 NOT εκλειψουσινG1587 [G5692] SHALL FAIL but: Hebrews 13:8, Exodus 3:14, John 8:58, James 1:17 and thy: Psalms 90:4 Deuteronomy 32:39 - even I Job 10:5 - General Job 36:26 - neither Psalms 9:7 - But Isaiah 46:4 - even to your Isaiah 50:9 - they all Isaiah 51:6 - the heavens Micah 5:3 - his Matthew 5:18 - Till Matthew 24:35 - Heaven 2 Peter 3:10 - in the which Hebrews 1:12. ———————- A vesture is a covering piece, to be folded up or discarded when no longer useful. Changed is from ALLASSO which Thayer defines, “To exchange one thing for another.” This is said with reference to the earth and the other parts of the material universe related to it. They are finally to be discarded and dissolved, and other things will be used in their place. (See 2 Peter 3:10-13; Revelation 21:1.) Thou art the same. Not that Christ will never change his position in the great plan of God, for He will cease to be the king after the judgment day (1 Corinthians 15:24-27). But He will never cease to be (as will the material universe), and in that sense His years shall not fail. Hebrews 1:12 ——————————————————————————– Vesture (περιβόλαιον) Only here and 1 Corinthians 11:5. From περιβάλλειν to throw around: a wrapper, mantle. ——————————————————————————– Shalt thou fold them up (ἑλίξειςαὐτούς) Rather, roll them up. A scribal error for ἀλλάξεις shalt change. After these words the lxx repeats ὡςἱμάτιον as a garment from Hebrews 1:11. ——————————————————————————– Shall not fail (οὐκἐκλείψουσιν) Shall not be ended. With this exception the verb only in Luke’s Gospel. See Luke 16:9; Luke 22:32; Luke 23:45.

Very frequent in lxx. Hebrews 1:12 ——————————————————————————– A mantle (peribolaion). Old word for covering from pariballτ, to fling around, as a veil in 1 Corinthians 11:15, nowhere else in N.T. ——————————————————————————– Shalt thou roll up (helixeis). Future active of helissτ, late form for heilissτ, in N.T. only here and Revelation 6:14, to fold together. ——————————————————————————– As a garment (hτs himation). LXX repeats from Hebrews 1:11. ——————————————————————————– They shall be changed (allagηsontai). Second future passive of allassτ, old verb, to change. ——————————————————————————– Shall not fail (ouk ekleipsousin).

Future active of ekleipτ, to leave out, to fail, used of the sun in Luke 23:45. “Nature is at his mercy, not he at nature’s” (Moffatt).

Hebrews 1:13

Hebrews 1:13 Hebrews 1:13 ————————– προςG4314 τιναG5101 δεG1161 BUT AS TO WHICH τωνG3588 OF THE αγγελωνG32 ANGELS ειρηκενG2046 [G5758] SAID HE ποτεG4218 EVER, καθουG2521 [G5737] SIT εκG1537 AT δεξιωνG1188 μουG3450 MY RIGHT HAND εωςG2193 ανG302 θωG5087 [G5632] UNTIL I PLACE τουςG3588 εχθρουςG2190 σουG4675 THINE ENEMIES υποποδιονG5286 “AS” A τωνG3588 FOR ποδωνG4228 FEET σουG4675 THY? to: Hebrews 1:5 Sit: Hebrews 1:3, Hebrews 10:12, Psalms 110:1, Matthew 22:44, Mark 12:36, Luke 20:42, Acts 2:34-36, Acts 7:55 until: Psalms 21:8, Psalms 21:9, Psalms 132:18, Isaiah 63:3-6, Luke 19:27, 1 Corinthians 15:25, 1 Corinthians 15:26, Revelation 19:11-21, Revelation 20:15 Exodus 33:20 - Thou canst not Matthew 2:13 - the angel 1 Corinthians 15:27 - General Ephesians 5:13 - for Colossians 3:1 - where Hebrews 2:8 - hast Hebrews 8:1 - who Hebrews 10:13 - General Hebrews 12:2 - and Isaiah 1 Peter 3:22 - is on Hebrews 1:13. ———————- The second part of this verse is a quotation from Psalms 110:1, in which David states something that God said of Christ. The point that Paul is making is that since nothing like this was ever said to any one of the angels, Christ is to be regarded as superior to them. Making His enemies his footstool is equivalent to subjecting all things to him, which is the thing predicted in 1 Corinthians 15:25-26. Hebrews 1:13 Seventh quotation, Psalms 109. No one of the angels was ever enthroned at God’s right hand. ——————————————————————————– Sit (κάθου) Or be sitting, as distinguished from ἐκάθισεν, Hebrews 1:3, which marked the act of assuming the place. ——————————————————————————– On my right hand (ἐκδεξιῶνμοῦ) Lit. “from my right hand.” The usual formula is ἐνδεξίᾳ. The genitive indicates moving from the right hand and taking the seat. The meaning is, “be associated with me in my royal dignity.” Comp. Daniel 7:13-14, and the combination of the Psalm and Daniel in Christ’s words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22.

Hebrews 1:13 ——————————————————————————– Hath he said (eirηken). 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 Psalms 110:1, a Messianic Psalm frequently quoted in Hebrews. ——————————————————————————– Sit thou (kathou). Second person singular imperative middle of kathηmai, to sit, for the longer form kathηso, as in Matthew 22:44; James 2:3. ——————————————————————————– On my right hand (ek dexiτn mou). “From my right.” See Hebrews 1:3 for en dexiβi “at the right hand.” ——————————————————————————– Till I make (heτs an thτ). Indefinite temporal clause about the future with heτs and the second aorist active subjunctive of tithηmi with an (often not used), a regular and common idiom. Quoted also in Luke 20:43.

For the pleonasm in hupodion and tτn podτn (objective genitive) see Matthew 5:35.

Hebrews 1:14

Hebrews 1:14 Hebrews 1:14 ————————– ουχιG3780 NOT παντεςG3956 ALL εισινG1526 [G5748] ARE THEY λειτουργικαG3010 πνευματαG4151 SPIRITS, ειςG1519 FOR διακονιανG1248 SERVICE αποστελλομεναG649 [G5746] BEING SENT FORTH διαG1223 ON ACCOUNT OF τουςG3588 THOSE μελλονταςG3195 [G5723] BEING ABOUT κληρονομεινG2816 [G5721] TO INHERIT σωτηριανG4991 ? ministering: Hebrews 8:6, Hebrews 10:11, Psalms 103:20, Psalms 103:21, Daniel 3:28, Daniel 7:10, Matthew 18:10, Luke 1:19, Luke 1:23, Luke 2:9, Luke 2:13, Acts 13:2, Romans 13:6, Romans 15:16, Romans 15:27, 2 Corinthians 9:12, Philippians 2:17, Philippians 2:25,*Gr: 1 Kings 22:19, Job 1:6, Psalms 103:20, Psalms 103:21, Psalms 104:4, Isaiah 6:2, Isaiah 6:3, Daniel 7:10, Matthew 13:41, Matthew 13:49, Matthew 13:50, Luke 1:19, 2 Thessalonians 1:7, Jude 1:14 sent: Genesis 19:15, Genesis 19:16, Genesis 32:1, Genesis 32:2, Genesis 32:24, Acts 11:22, 1 Peter 1:12, Revelation 5:6 minister: Psalms 34:7, Psalms 91:11, Psalms 91:12, Daniel 6:22, Daniel 9:21-23, Daniel 10:11, Daniel 10:12, Matthew 1:20, Matthew 2:13, Matthew 24:31, Luke 16:22, Acts 5:19, Acts 10:3, Acts 10:4, Acts 12:7, Acts 12:23, Acts 16:26, Acts 27:23 heirs: Hebrews 6:12, Hebrews 6:17, Matthew 25:34, Romans 8:17, Galatians 3:7, Galatians 3:9, Galatians 3:29, Ephesians 3:6, Titus 3:7, James 2:5, 1 Peter 1:4, 1 Peter 3:7 Genesis 24:7 - angel Genesis 24:40 - will Genesis 28:12 - ladder Exodus 25:20 - toward Exodus 37:9 - cherubims spread 2 Samuel 22:11 - a cherub 1 Kings 6:23 - two cherubims 1 Kings 19:5 - an angel 2 Kings 2:11 - General 2 Kings 6:17 - full of horses 1 Chronicles 21:27 - the Lord Job 2:1 - Again Job 4:15 - a spirit Psalms 138:1 - before Ecclesiastes 5:6 - before Son 3:7 - threescore Isaiah 6:6 - flew Ezekiel 1:12 - whither Daniel 8:16 - make Zechariah 1:10 - These Zechariah 6:5 - These Matthew 4:6 - He shall Matthew 4:11 - behold Matthew 6:10 - as Matthew 20:26 - minister Matthew 28:5 - Fear Luke 1:11 - appeared Luke 4:10 - He Luke 15:10 - there Luke 22:43 - an John 1:51 - and the Acts 8:26 - The angel Acts 11:13 - he showed Acts 12:11 - that the 1 Corinthians 4:9 - and to men 1 Corinthians 11:10 - because Hebrews 1:7 - Who Revelation 8:13 - flying Revelation 19:10 - I am Revelation 21:12 - twelve angels Hebrews 1:14. ———————- Unless the angels also are important beings, there would not be much significance in being made superior to them. Paul recognizes this point by the statement made here in question form. Angels are among the instruments or agencies which God uses, in his treatment of and care for His own. (Read the following passages. Genesis 24:7; Daniel 6:22; Matthew 2:13; Acts 12:11 Acts 27:23.) Hebrews 1:14 ——————————————————————————– Ministering spirits (λειτουργικὰπνεύματα) 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 (διὰ) the heirs of redemption. Λειτουργικὰ ministering, N.T.o. See on ministers, Hebrews 1:7 Hebrews 1:14 ——————————————————————————– Ministering spirits (leitourgika pneumata). Thayer says that leitourgikos was not found in profane authors, but it occurs in the papyri for “work tax” (money in place of service) and for religious service also.

The word is made from leitourgia (Luke 1:23; Hebrews 8:6; Hebrews 9:21). ——————————————————————————– Sent forth (apostellomena). Present passive participle of apostellτ, sent forth repeatedly, from time to time as occasion requires. ——————————————————————————– For the sake of (dia). With the accusative, the usual causal meaning of dia. ——————————————————————————– That shall inherit (tous mellontas klηronomein). “That are going to inherit,” common idiom of mellτ (present active participle) with the infinitive (present active here), “destined to inherit” (Matthew 11:14). ——————————————————————————– Salvation (sτtηrian). Here used of the final salvation in its consummation. Only here in the N.T. do we have “inherent salvation,” but see Hebrews 6:12; Hebrews 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).

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