Hebrews Chapter 1
(Greisbach’s Translation)
To appreciate the necessity for the book of Hebrews, we must mentally take our stand back in apostolic days and get our bearings as though we were living there under those conditions. The question of the Law Covenant was a burning question in the early Church, not only with the Hebrews, but also with the Gentiles. It seemed impossible, especially for the former, to learn that the Law Covenant was not necessary and that a Gentile could really have access to the Abrahamic Covenant through Christ easier than could a Jew. It was to counteract this powerful error of that day that St. Paul wrote the epistle to the Hebrews. It certainly has been a valuable epistle to the Gentiles, but it was written specially to the Hebrews, and because of their tenacious adherence to the Law Covenant, from the dominating influence of which they seemed not to be able to free themselves. The epistle to the Hebrews was written to prove that a totally new dispensation of grace, and not of works, had been ushered in through Jesus at Pentecost.
The epistle to the Hebrews was written to the "twelve tribes instantly serving God" and hoping; especially such as were Israelites indeed and had accepted Christ: it is applicable therefore also to all those who from among the Gentiles have been grafted into the promises of God to Abraham, by union with Christ, the true, faithful "seed."
No signature is attached to the book of Hebrews, nor does the writer of it in any way identify himself, except as we see in its style, close reasoning, deep penetration, and wide knowledge of the divine plan, strong evidence that it was written by the Apostle Paul. Who but he could have written it? It is not addressed to Jews, as if with the intention of converting those who did not believe in Christ--but to the Hebrews--to those who were the children of Abraham according to the flesh, but who had accepted Christ. The Apostle would strengthen and establish the faith of these (and indirectly of all others who would come to a similar knowledge of God's dealings with Israel). In this epistle he seeks to show that, so far from the new dispensation repudiating the old one, it was merely an advance step which was being taken because its due time had come. The Jewish system was not being repudiated as a divine institution, but was being established as such, everything in the new dispensation having an analogy to the things in the old one, but on a higher plane. --Russell
Heb 1:1 In many parts and in many ways long ago the God having spoken to the fathers by the prophets, in last of the days of these spoke to us by a son,
The apostle begins the epistle with an account of the revelation God has made of His mind and will in former times: the author of this revelation is God, not essentially, but personally considered, even God the Father, as distinguished from His Son in the next verse; for the revelation under the Old Testament is divine, as well as that under the New; in this they both agree, in whatsoever else they differ: and this revelation was made at several times, at different seasons, and to different persons; and consisted of a variety of things relating to doctrine and worship, and concerning the Messiah, his person and office; of whom, at different times, there were gradual discoveries made, both before and after the giving of the law, from the beginning of the world, or the giving forth of the first promise, and in the times of the patriarchs, of: Moses, David, Isaiah, and other prophets: and this was delivered in various manners; sometimes by angels; sometimes in a dream; at other times by a vision; and sometimes by Urim and Thummim: and this he
spake in time past unto the fathers by the prophets; by Moses, and other succeeding prophets, as David, Isaiah, Jeremiah, Micah, Zechariah, Malachi, and others; who were sent to the Jewish fathers, the ancestors of the people of the Jews, to whom they prophesied and declared the will of God, as they were moved and inspired by the Holy Spirit: and the apostle suggests, by this way of speaking, that it was a long time since God spake to this people; for prophecy had ceased ever since the times of Malachi, for the space of three hundred years; and this time past includes the whole Old Testament dispensation, from the beginning to the end of it, or of prophecy in it.
Heb 1:2 whom he appointed an heir of all things, (on account of whom also the ages he made,)
(LITV) in these last days He spoke to us in the Son, whom He appointed heir of all; through whom He indeed made the ages;
Diaglot: 2. whom he appointed an heir of all things, (on account of whom also the ages he made,)
Spoken unto us -- The same authority claimed as that which was accorded to the Old Testament Scriptures.
By his Son -- A different manner from that in which he spoke in olden times. Our Lord Jesus and his testimonies were but further developments of the great divine plan. God has closed the canon of his revelation by speaking to us through his Son and the apostles.
Heir of all things -- Promised. As heir of all things he will be the representative of the Father to all eternity. The Lord Jesus is the heir, and the only heir, under the covenant typified by Sarah, who died before the bride of Isaac was called. Those who are Christ's are heirs together with him.
World, Age: aiōn - is undoubtedly used in Heb_11:3. The word properly means “age” - an indefinitely long period of time; then perpetuity, ever, eternity - “always” being. For an extended investigation of the meaning of the word, the reader may consult an essay by Prof. Stuart, in the Spirit of the Pilgrims, for 1829, pp. 406-452. From the sense of “age,” or “duration,” the word comes to denote the present and future age; the present world and the world to come; the present world, with all its cares, anxieties, and evils; the people of this world - a wicked generation, etc.
Heb 1:3 who (being an effulgence of the glory and an exact impress of the substance of him, sustaining and the things all by the word of the power of himself,) through himself a purification have made of the sins of us, sat down at right of the majesty in high places;
Wilson’s Translation –who, being an Effulgence of his GLORY, and an exact Impress of his SUBSTANCE, and making manifest ALL things by the word of his POWER, having made a Purification for SINS, sat down at the Right hand of the MAJESTY in high places;
Hebrews 1:3 LITV who being the shining splendor of His glory, and the express image of His essence, and upholding all things by the Word of His power, having made purification of our sins through Himself, He sat down on the right of the Majesty on high, Psa. 110:1
Since his resurrection, Jesus brightly reflects God's glory. Each Christian, in proportion as he receives the spirit of the Lord, gradually becomes a copy of God's dear Son, and therefore a copy of the Father.
The word used here - χαρακτὴρ charaktēr - likewise occurs nowhere else in the New Testament. It is that from which our word “character” is derived. It properly means a “engraving-tool;” and then something “engraved” or “stamped” - “a character” - as a letter, mark, sign. The image stamped on coins, seals, wax, expresses the idea: and the sense here is, that if God be represented under the idea of a substance, or being, then Christ is the exact resemblance of that - as an image is of the stamp or die. The resemblance between a stamp and the figure which is impressed is exact; and so is the resemblance between the Redeemer and God; see Col_1:15. “Who is the image of the invisible God.”
Securing man’s purification from sin (In the KJV) -- When Jesus ascended up on high he presented his merit as satisfaction for the sins of his followers. Made purifications of sins by his death.
sustaining and the things all by the word of the power of himself--See Wilson’s Translation which explains it better: “making manifest ALL things by the word of his POWER”. Jesus made the Father known to us.
Psalms 110:1 LITV A Psalm of David. A declaration of Jehovah to my Lord: Sit at My right hand, until I place Your enemies as Your footstool.
Heb 1:4 by so much greater having become of them messengers, by so much more excellent beyond them he has inherited a name.
Wilson’s Translation- having become as much superior to Angels, as he has inherited a more Excellent Name than they.
Jesus was in his resurrection made better than angels, as he had in becoming a man been made little, lower than the angels (Psa 8:5; Heb 2:7, 9). Glory and honor far superior even to the excellent glory he had with the Father before the world was (John 17:5).
Eph 1:20-21 when He displayed it in Christ by raising Him from the dead and seating Him at His own right hand in the heavenly realms, 21 high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age or in the Age to come.
Jesus became far superior to the angels—which means he was not “far superior” before his resurrection.
“As the name he possesses”—what name is that? Is this talking about his “pre-human name” or Jesus, or was he given another special name after he paid the ransom price? The name God gave him was “Son”—not just a son of God like the angels, but “Son” as in the heir.
Php 2:9-11 CEV Then God gave Christ the highest place and honored his name above all others. 10 So at the name of Jesus everyone will bow down, those in heaven, on earth, and under the earth. 11 And to the glory of God the Father everyone will openly agree, "Jesus Christ is Lord!"
Heb 1:5 To which for did he say ever of the messengers: A son of me art thou, I to-day have begotten thee? and again: I will be to him for a Father, and he shall to me for a son?
Wilson’s Translation—For to which of the ANGELS did he every say, “Thou art my Son, To-day I have begotten thee?” And again, “I will be to him for a Father, and he shall be to me for a Son””
Was not Jesus the son of God before? Are not angels the sons of God?
Mat 16:16 KJV And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Gen 6:2 KJV That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
But the argument here is, that the name, my “Son” has never been given to any one of them particularly and by eminence. In a large general sense, they are the sons of God, or the children of God, but the name is given to the Lord Jesus, the Messiah, in a special sense, implying a unique relation to Him, and a special dominion over all things. This passage is quoted from Psa_2:1-12; - a Psalm that is usually believed to pertain particularly to the Messiah, and one of the few Psalms that have undisputed reference to him; see notes on Act_4:25; Act_13:33.
The setting of Psalms 2 is End Times, 2nd Advent.
Psa 2:6-7 KJV Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
Acts’ setting is at Jesus’ resurrection.
Act 13:33 KJV God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
If the begetting refers to his resurrection, it means that that resurrection was a kind of “begetting” to life, or, a beginning of life; see Rev_1:5.
When on earth this was so; and in his resurrection, ascension, and session at the right hand of God, he was treated in all respects “as a Son” - as superior to all servants, and to all ministering spirits.” The exact reference, then, of the phrase “this day have I begotten thee,” in the Psalm, is to the act of “constituting” him in a public manner the Son of God - and refers to God’s setting him as king on the “holy hill of Zion” - or making him king over the church and the world as Messiah; and this was done, eminently, as Paul shows Acts 13, by the resurrection.
Heb 1:6 when but again he may lead in the first born into the habitable, he says: And let worship him all messengers of God.
Wilson’s Translation—And when again he shall introduce the FIRST BORN into the HABITABLE, he says, “and let All God’s Angels worship him.”
And again when he bringeth -- After his resurrection and ascension
The firstborn--Jesus--firstborn from the dead, to the divine nature, at his resurrection.
All the angels of God -- At the time of his resurrection.
Worship him -- Acknowledge him. Render the homage due to his nature and office. While our Lord was glorified at his ascension, the full demonstration that all the angels of God worship, reverence and obey him will be at his second advent.
Psa 97:4-7 ESV His lightnings light up the world; the earth sees and trembles. 5 The mountains melt like wax before the LORD, before the Lord of all the earth. 6 The heavens proclaim his righteousness, and all the peoples see his glory. 7 All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods!
Psa 89:27 ESV And I will make him the firstborn, the highest of the kings of the earth.
Heb 1:7 And concerning indeed the messengers he says: He making the messengers of himself spirits, and the public servants of himself of fire a flame;
Wilson’s Translation—And with respect to the ANGELS, indeed he says, “It is HE who MAKES his ANGELS Winds, and his MINSTERING SERVANTS a Flame of Fire.
Psa 104:4 CEV The winds are your messengers, and flames of fire are your servants.
Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for Him; they sing His praise, and are His chariots in which He rides. All elements are under His control and do His bidding, which is why we should not fear man or circumstance, because God has everything under His watchful eye and control.
Heb 1:8 concerning but the son: The throne of thee the god for the age of the ages; a sceptre of rectitude the sceptre of the kingdom of thee.
Wilson’s Translation—But to the SON, “Thy THRONE, O GOD, is for the AGE: and the SCEPTRE of RECTITUDE is the Sceptre of thy Kingdom.
Psa 45:6-7 KJV Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
But unto the Son he saith - In Psa_45:6-7. The fact that the writer of this Epistle makes this application of the Psalm to the Messiah, proves that it was so applied in his time, or that it would be readily admitted to be applicable to him. It has been generally admitted, by both Jewish and Christian interpreters, to have such a reference.
It is to be remembered that the hope of the Messiah was the special hope of the Jewish people. The coming of the future king, so early promised, was the great event to which they all looked forward with the deepest interest.
The king here described is a conqueror. He girds his sword on his thigh, and his arrows are sharp in the hearts of his foes, and the people are subdued under him. On the whole, it seems clear to me, that this Psalm is designed to be a beautiful poetic description of the Messiah as king.
If this be the correct view, then Paul has quoted the Psalm in conformity exactly with its original intention, as he undoubtedly quoted it as it was understood in his time.
“Thy throne.” A throne is the seat on which a monarch sits, and is here the symbol of dominion, because kings when acting as rulers sit on thrones. Thus, a throne becomes the emblem of authority or empire. Here it means, that his “rule” or “dominion” would be perpetual - “forever and ever
“O God.” The Messiah, it proves what the apostle is aiming to prove - that he is above the angels. The argument is, that a name is given to “him” which is never given to “them.” They are not called “God” in any strict and proper sense. The “argument” here requires us to understand this word, as used in a sense more exalted than any name which is ever given to angels, and though it may be maintained that the name אלהים 'elohiym, is given to magistrates or to angels, yet here the argument requires us to understand it as used in a sense superior to what it ever is when applied to an angel - or of course to any creature, since it was the express design of the argument to prove that the Messiah was superior to the angels.
The word “God” should be taken in its natural and obvious sense, unless there is some necessary reason for limiting it. If applied to magistrates Psa_82:6, it must be so limited. If applied to the Messiah, there is no such necessity, Joh_1:1; Isa_9:6; 1Jn_5:20; Php_2:6, and it should be taken in its natural and proper sense.
This refers, as it seems to me, to the Messiah “as king.”
Heb 1:9 Thou didst love righteousness, and thou didst hate lawlessness; on account of this anointed thee the God of thee, oil of extreme joy beyond the associates of thee.
Wilson’s Translation—“Thou didst love Rightousness, and hate Lawlessness; therefore, thy God anointed thee, O God, with the oil of Exultation beyond thy ASSOCIATES.”
Anointed with The oil of gladness -- The holy Spirit. (Luke 4:18; Acts 10:38)
Above thy fellows -- Jesus was anointed to be the Head of the church class. As head over his brethren and fellowheirs. Head over all things to the Church--all the angels shall worship him.
Because of Jesus’ obedience even to the cross, his God (who is also our God) rewarded Jesus by calling him His “Son”, a title of heirship, and elevated his position far beyond that of angelic. What a party must have gone on in heaven when Jesus was ascended back into heaven after paying the Ransom Price for Father Adam. All of mankind now has the opportunity to come out from condemnation of the First Adam.
Heb 1:10 And: Thou in a beginning, O Lord, the earth didst form, and works of the hands of thee are the heavens.
Wilson’s Translation—Also, “Thou, o Lord, at First didst lay the foundation of the EARTH: and the HEAVENS are Works of thy HANDS.
Heb 1:10 CEV The Scriptures also say, "In the beginning, Lord, you were the one who laid the foundation of the earth and created the heavens.
Psa 102:25-27 KJV Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27 But thou art the same, and thy years shall have no end.
This is taken from Psa_102:25-27. The quotation is made from the Septuagint with only a slight variation, and is an accurate translation of the Hebrew. In the Psalm, there can be no doubt that Yahweh (or Jehovah) is intended. This is apparent on the face of the Psalm, and particularly because the “name” Yahweh is introduced in Heb_1:10, and because He is addressed as the Creator of all things, and as immutable. No one, on reading the Psalm, ever would doubt that it referred to God.
It is the same God (the God of Jesus) who created everything that we know of who exalted Jesus as Lord over all of His creation.
Heb 1:11 They shall perish, thou but remainest; and all as a garment shall become old,
Wilson’s Translation—“they shall perish, but thou remainest; and they all shall become old like a Garment:
They shall perish - That is, the heavens and the earth. They shall pass away; or they shall be destroyed. Probably no more is meant by the phrase here, than that important changes will take place in them, or than that they will change their form.
“But thou remainest.” Thou shalt not die or be destroyed. What a sublime thought! The idea is, that though the heavens and earth should suddenly disappear, or though they should gradually wear out and become extinct, yet there is one infinite being who remains unaffected and unchanged.
Heb 1:12 and like an upper garment thou wilt fold them, and they shall be changed; thou but the same art, and the years of thee not will fail.
Wilson’s Translation—“and like a Mantle thou wilt fold them up; like a Garment also they shall be changed; but thou art the SAME, and thy YEARS shall not fail.”
Shall be changed -- Rearranged; made over. Some change will take place in the near future, making the earth more fit for kingdom conditions. A new order, social and religious--the new heavens and the new earth.
They need a change, not because of any imperfection in the original arrangement, but because it was departed from through sin. But God will never change. This unchanging God is the one who has selected His Son, Jesus to inherit the earth. God created the entire physical universe expressly for His son.
Heb 1:13 To which but of the messengers did he say ever: Do thou sit at right of me, till I may place the enemies of thee footstool for the feet of thee?
Wilson’s Translation—But to which of the ANGELS did he ever say, “Sit thou at my Right hand, till I put thine ENEMIES underneath thy FEET?”
This passage is taken from Psa_110:1, a Psalm that is repeatedly quoted in this Epistle as referring to the Messiah, and the very passage before is applied by the Saviour to himself, in Mat_22:43-44, and by Peter it is applied to him in Act_2:34-35. There can be no doubt, therefore, of its applicability to the Messiah. “Until I make thine enemies thy footstool.” Until I reduce them to entire subjection. A footstool is what is placed under the feet when we sit on a chair, and the phrase here means that an enemy is entirely subdued; see 1Co_15:25. The phrase “to make an enemy a footstool,” is borrowed from the custom of ancient warriors who stood on the necks of vanquished kings on the occasion of celebrating a triumph over them as a token of their complete prostration and subjection. The enemies here referred to are the foes of God and of His religion, and the meaning is, that the Messiah is to be exalted until all those foes are subdued. Then he will give up the kingdom to the Father; see 1Co_15:24-28.
Psa 110:1-3 KJV A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
Which of the angels -- Unto none of the angels, but to Him who was superior, chief over the angels; the only begotten of the Father. He brings forward the angels, but only to set them aside in the presence of Jesus.
Said he -- Jehovah.
On my right hand -- In the place of highest favor and power. The Lordship of Jesus after his suffering and trials were ended.
Heb 1:14 Not all are public serving spirits, for service being sent forth on account of those being about to inherit salvation?
Wilson’s Translation—Are they not all Ministering Spirits sent forth for Service, on account of THOSE BEING ABOUT to inherit Salvation?
Spirit beings continually surround the "elect"; divine power surrounds God's people. Spirit beings can be and frequently are present, yet invisible. These holy angels are looking out for the Church's interests, and are reporting us if we are not in the right way. They shield us from harm; they assist us, or give us stripes, according to our need.
The angels are present as the representatives of the Lord to do any needed work for us according to his will. "The angel of the Lord encampeth round about." (Psa_34:7)
"In heaven their angels do always behold the face of my Father." (Mat_18:10
Sent forth -- In this dispensation Christ controls the angels.
To minister -- To serve. To oversee our interests
Heirs of salvation -- Each one of the Church. The saints.
Do you believe that the Lord has His angels watching over you?
If we really believe that, then why do we get afraid?
This is a promise from God that we need to lay hold of.
Commentaries such as Barnes, Clarke, Russell and others used for this study.
To appreciate the necessity for the book of Hebrews, we must mentally take our stand back in apostolic days and get our bearings as though we were living there under those conditions. The question of the Law Covenant was a burning question in the early Church, not only with the Hebrews, but also with the Gentiles. It seemed impossible, especially for the former, to learn that the Law Covenant was not necessary and that a Gentile could really have access to the Abrahamic Covenant through Christ easier than could a Jew. It was to counteract this powerful error of that day that St. Paul wrote the epistle to the Hebrews. It certainly has been a valuable epistle to the Gentiles, but it was written specially to the Hebrews, and because of their tenacious adherence to the Law Covenant, from the dominating influence of which they seemed not to be able to free themselves. The epistle to the Hebrews was written to prove that a totally new dispensation of grace, and not of works, had been ushered in through Jesus at Pentecost.
The epistle to the Hebrews was written to the "twelve tribes instantly serving God" and hoping; especially such as were Israelites indeed and had accepted Christ: it is applicable therefore also to all those who from among the Gentiles have been grafted into the promises of God to Abraham, by union with Christ, the true, faithful "seed."
No signature is attached to the book of Hebrews, nor does the writer of it in any way identify himself, except as we see in its style, close reasoning, deep penetration, and wide knowledge of the divine plan, strong evidence that it was written by the Apostle Paul. Who but he could have written it? It is not addressed to Jews, as if with the intention of converting those who did not believe in Christ--but to the Hebrews--to those who were the children of Abraham according to the flesh, but who had accepted Christ. The Apostle would strengthen and establish the faith of these (and indirectly of all others who would come to a similar knowledge of God's dealings with Israel). In this epistle he seeks to show that, so far from the new dispensation repudiating the old one, it was merely an advance step which was being taken because its due time had come. The Jewish system was not being repudiated as a divine institution, but was being established as such, everything in the new dispensation having an analogy to the things in the old one, but on a higher plane. --Russell
Heb 1:1 In many parts and in many ways long ago the God having spoken to the fathers by the prophets, in last of the days of these spoke to us by a son,
The apostle begins the epistle with an account of the revelation God has made of His mind and will in former times: the author of this revelation is God, not essentially, but personally considered, even God the Father, as distinguished from His Son in the next verse; for the revelation under the Old Testament is divine, as well as that under the New; in this they both agree, in whatsoever else they differ: and this revelation was made at several times, at different seasons, and to different persons; and consisted of a variety of things relating to doctrine and worship, and concerning the Messiah, his person and office; of whom, at different times, there were gradual discoveries made, both before and after the giving of the law, from the beginning of the world, or the giving forth of the first promise, and in the times of the patriarchs, of: Moses, David, Isaiah, and other prophets: and this was delivered in various manners; sometimes by angels; sometimes in a dream; at other times by a vision; and sometimes by Urim and Thummim: and this he
spake in time past unto the fathers by the prophets; by Moses, and other succeeding prophets, as David, Isaiah, Jeremiah, Micah, Zechariah, Malachi, and others; who were sent to the Jewish fathers, the ancestors of the people of the Jews, to whom they prophesied and declared the will of God, as they were moved and inspired by the Holy Spirit: and the apostle suggests, by this way of speaking, that it was a long time since God spake to this people; for prophecy had ceased ever since the times of Malachi, for the space of three hundred years; and this time past includes the whole Old Testament dispensation, from the beginning to the end of it, or of prophecy in it.
Heb 1:2 whom he appointed an heir of all things, (on account of whom also the ages he made,)
(LITV) in these last days He spoke to us in the Son, whom He appointed heir of all; through whom He indeed made the ages;
Diaglot: 2. whom he appointed an heir of all things, (on account of whom also the ages he made,)
Spoken unto us -- The same authority claimed as that which was accorded to the Old Testament Scriptures.
By his Son -- A different manner from that in which he spoke in olden times. Our Lord Jesus and his testimonies were but further developments of the great divine plan. God has closed the canon of his revelation by speaking to us through his Son and the apostles.
Heir of all things -- Promised. As heir of all things he will be the representative of the Father to all eternity. The Lord Jesus is the heir, and the only heir, under the covenant typified by Sarah, who died before the bride of Isaac was called. Those who are Christ's are heirs together with him.
World, Age: aiōn - is undoubtedly used in Heb_11:3. The word properly means “age” - an indefinitely long period of time; then perpetuity, ever, eternity - “always” being. For an extended investigation of the meaning of the word, the reader may consult an essay by Prof. Stuart, in the Spirit of the Pilgrims, for 1829, pp. 406-452. From the sense of “age,” or “duration,” the word comes to denote the present and future age; the present world and the world to come; the present world, with all its cares, anxieties, and evils; the people of this world - a wicked generation, etc.
Heb 1:3 who (being an effulgence of the glory and an exact impress of the substance of him, sustaining and the things all by the word of the power of himself,) through himself a purification have made of the sins of us, sat down at right of the majesty in high places;
Wilson’s Translation –who, being an Effulgence of his GLORY, and an exact Impress of his SUBSTANCE, and making manifest ALL things by the word of his POWER, having made a Purification for SINS, sat down at the Right hand of the MAJESTY in high places;
Hebrews 1:3 LITV who being the shining splendor of His glory, and the express image of His essence, and upholding all things by the Word of His power, having made purification of our sins through Himself, He sat down on the right of the Majesty on high, Psa. 110:1
Since his resurrection, Jesus brightly reflects God's glory. Each Christian, in proportion as he receives the spirit of the Lord, gradually becomes a copy of God's dear Son, and therefore a copy of the Father.
The word used here - χαρακτὴρ charaktēr - likewise occurs nowhere else in the New Testament. It is that from which our word “character” is derived. It properly means a “engraving-tool;” and then something “engraved” or “stamped” - “a character” - as a letter, mark, sign. The image stamped on coins, seals, wax, expresses the idea: and the sense here is, that if God be represented under the idea of a substance, or being, then Christ is the exact resemblance of that - as an image is of the stamp or die. The resemblance between a stamp and the figure which is impressed is exact; and so is the resemblance between the Redeemer and God; see Col_1:15. “Who is the image of the invisible God.”
Securing man’s purification from sin (In the KJV) -- When Jesus ascended up on high he presented his merit as satisfaction for the sins of his followers. Made purifications of sins by his death.
sustaining and the things all by the word of the power of himself--See Wilson’s Translation which explains it better: “making manifest ALL things by the word of his POWER”. Jesus made the Father known to us.
Psalms 110:1 LITV A Psalm of David. A declaration of Jehovah to my Lord: Sit at My right hand, until I place Your enemies as Your footstool.
Heb 1:4 by so much greater having become of them messengers, by so much more excellent beyond them he has inherited a name.
Wilson’s Translation- having become as much superior to Angels, as he has inherited a more Excellent Name than they.
Jesus was in his resurrection made better than angels, as he had in becoming a man been made little, lower than the angels (Psa 8:5; Heb 2:7, 9). Glory and honor far superior even to the excellent glory he had with the Father before the world was (John 17:5).
Eph 1:20-21 when He displayed it in Christ by raising Him from the dead and seating Him at His own right hand in the heavenly realms, 21 high above all other government and authority and power and dominion, and every title of sovereignty used either in this Age or in the Age to come.
Jesus became far superior to the angels—which means he was not “far superior” before his resurrection.
“As the name he possesses”—what name is that? Is this talking about his “pre-human name” or Jesus, or was he given another special name after he paid the ransom price? The name God gave him was “Son”—not just a son of God like the angels, but “Son” as in the heir.
Php 2:9-11 CEV Then God gave Christ the highest place and honored his name above all others. 10 So at the name of Jesus everyone will bow down, those in heaven, on earth, and under the earth. 11 And to the glory of God the Father everyone will openly agree, "Jesus Christ is Lord!"
Heb 1:5 To which for did he say ever of the messengers: A son of me art thou, I to-day have begotten thee? and again: I will be to him for a Father, and he shall to me for a son?
Wilson’s Translation—For to which of the ANGELS did he every say, “Thou art my Son, To-day I have begotten thee?” And again, “I will be to him for a Father, and he shall be to me for a Son””
Was not Jesus the son of God before? Are not angels the sons of God?
Mat 16:16 KJV And Simon Peter answered and said, Thou art the Christ, the Son of the living God.
Gen 6:2 KJV That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose.
But the argument here is, that the name, my “Son” has never been given to any one of them particularly and by eminence. In a large general sense, they are the sons of God, or the children of God, but the name is given to the Lord Jesus, the Messiah, in a special sense, implying a unique relation to Him, and a special dominion over all things. This passage is quoted from Psa_2:1-12; - a Psalm that is usually believed to pertain particularly to the Messiah, and one of the few Psalms that have undisputed reference to him; see notes on Act_4:25; Act_13:33.
The setting of Psalms 2 is End Times, 2nd Advent.
Psa 2:6-7 KJV Yet have I set my king upon my holy hill of Zion. 7 I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.
Acts’ setting is at Jesus’ resurrection.
Act 13:33 KJV God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee.
If the begetting refers to his resurrection, it means that that resurrection was a kind of “begetting” to life, or, a beginning of life; see Rev_1:5.
When on earth this was so; and in his resurrection, ascension, and session at the right hand of God, he was treated in all respects “as a Son” - as superior to all servants, and to all ministering spirits.” The exact reference, then, of the phrase “this day have I begotten thee,” in the Psalm, is to the act of “constituting” him in a public manner the Son of God - and refers to God’s setting him as king on the “holy hill of Zion” - or making him king over the church and the world as Messiah; and this was done, eminently, as Paul shows Acts 13, by the resurrection.
Heb 1:6 when but again he may lead in the first born into the habitable, he says: And let worship him all messengers of God.
Wilson’s Translation—And when again he shall introduce the FIRST BORN into the HABITABLE, he says, “and let All God’s Angels worship him.”
And again when he bringeth -- After his resurrection and ascension
The firstborn--Jesus--firstborn from the dead, to the divine nature, at his resurrection.
All the angels of God -- At the time of his resurrection.
Worship him -- Acknowledge him. Render the homage due to his nature and office. While our Lord was glorified at his ascension, the full demonstration that all the angels of God worship, reverence and obey him will be at his second advent.
Psa 97:4-7 ESV His lightnings light up the world; the earth sees and trembles. 5 The mountains melt like wax before the LORD, before the Lord of all the earth. 6 The heavens proclaim his righteousness, and all the peoples see his glory. 7 All worshipers of images are put to shame, who make their boast in worthless idols; worship him, all you gods!
Psa 89:27 ESV And I will make him the firstborn, the highest of the kings of the earth.
Heb 1:7 And concerning indeed the messengers he says: He making the messengers of himself spirits, and the public servants of himself of fire a flame;
Wilson’s Translation—And with respect to the ANGELS, indeed he says, “It is HE who MAKES his ANGELS Winds, and his MINSTERING SERVANTS a Flame of Fire.
Psa 104:4 CEV The winds are your messengers, and flames of fire are your servants.
Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for Him; they sing His praise, and are His chariots in which He rides. All elements are under His control and do His bidding, which is why we should not fear man or circumstance, because God has everything under His watchful eye and control.
Heb 1:8 concerning but the son: The throne of thee the god for the age of the ages; a sceptre of rectitude the sceptre of the kingdom of thee.
Wilson’s Translation—But to the SON, “Thy THRONE, O GOD, is for the AGE: and the SCEPTRE of RECTITUDE is the Sceptre of thy Kingdom.
Psa 45:6-7 KJV Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. 7 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.
But unto the Son he saith - In Psa_45:6-7. The fact that the writer of this Epistle makes this application of the Psalm to the Messiah, proves that it was so applied in his time, or that it would be readily admitted to be applicable to him. It has been generally admitted, by both Jewish and Christian interpreters, to have such a reference.
It is to be remembered that the hope of the Messiah was the special hope of the Jewish people. The coming of the future king, so early promised, was the great event to which they all looked forward with the deepest interest.
The king here described is a conqueror. He girds his sword on his thigh, and his arrows are sharp in the hearts of his foes, and the people are subdued under him. On the whole, it seems clear to me, that this Psalm is designed to be a beautiful poetic description of the Messiah as king.
If this be the correct view, then Paul has quoted the Psalm in conformity exactly with its original intention, as he undoubtedly quoted it as it was understood in his time.
“Thy throne.” A throne is the seat on which a monarch sits, and is here the symbol of dominion, because kings when acting as rulers sit on thrones. Thus, a throne becomes the emblem of authority or empire. Here it means, that his “rule” or “dominion” would be perpetual - “forever and ever
“O God.” The Messiah, it proves what the apostle is aiming to prove - that he is above the angels. The argument is, that a name is given to “him” which is never given to “them.” They are not called “God” in any strict and proper sense. The “argument” here requires us to understand this word, as used in a sense more exalted than any name which is ever given to angels, and though it may be maintained that the name אלהים 'elohiym, is given to magistrates or to angels, yet here the argument requires us to understand it as used in a sense superior to what it ever is when applied to an angel - or of course to any creature, since it was the express design of the argument to prove that the Messiah was superior to the angels.
The word “God” should be taken in its natural and obvious sense, unless there is some necessary reason for limiting it. If applied to magistrates Psa_82:6, it must be so limited. If applied to the Messiah, there is no such necessity, Joh_1:1; Isa_9:6; 1Jn_5:20; Php_2:6, and it should be taken in its natural and proper sense.
This refers, as it seems to me, to the Messiah “as king.”
Heb 1:9 Thou didst love righteousness, and thou didst hate lawlessness; on account of this anointed thee the God of thee, oil of extreme joy beyond the associates of thee.
Wilson’s Translation—“Thou didst love Rightousness, and hate Lawlessness; therefore, thy God anointed thee, O God, with the oil of Exultation beyond thy ASSOCIATES.”
Anointed with The oil of gladness -- The holy Spirit. (Luke 4:18; Acts 10:38)
Above thy fellows -- Jesus was anointed to be the Head of the church class. As head over his brethren and fellowheirs. Head over all things to the Church--all the angels shall worship him.
Because of Jesus’ obedience even to the cross, his God (who is also our God) rewarded Jesus by calling him His “Son”, a title of heirship, and elevated his position far beyond that of angelic. What a party must have gone on in heaven when Jesus was ascended back into heaven after paying the Ransom Price for Father Adam. All of mankind now has the opportunity to come out from condemnation of the First Adam.
Heb 1:10 And: Thou in a beginning, O Lord, the earth didst form, and works of the hands of thee are the heavens.
Wilson’s Translation—Also, “Thou, o Lord, at First didst lay the foundation of the EARTH: and the HEAVENS are Works of thy HANDS.
Heb 1:10 CEV The Scriptures also say, "In the beginning, Lord, you were the one who laid the foundation of the earth and created the heavens.
Psa 102:25-27 KJV Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. 26 They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27 But thou art the same, and thy years shall have no end.
This is taken from Psa_102:25-27. The quotation is made from the Septuagint with only a slight variation, and is an accurate translation of the Hebrew. In the Psalm, there can be no doubt that Yahweh (or Jehovah) is intended. This is apparent on the face of the Psalm, and particularly because the “name” Yahweh is introduced in Heb_1:10, and because He is addressed as the Creator of all things, and as immutable. No one, on reading the Psalm, ever would doubt that it referred to God.
It is the same God (the God of Jesus) who created everything that we know of who exalted Jesus as Lord over all of His creation.
Heb 1:11 They shall perish, thou but remainest; and all as a garment shall become old,
Wilson’s Translation—“they shall perish, but thou remainest; and they all shall become old like a Garment:
They shall perish - That is, the heavens and the earth. They shall pass away; or they shall be destroyed. Probably no more is meant by the phrase here, than that important changes will take place in them, or than that they will change their form.
“But thou remainest.” Thou shalt not die or be destroyed. What a sublime thought! The idea is, that though the heavens and earth should suddenly disappear, or though they should gradually wear out and become extinct, yet there is one infinite being who remains unaffected and unchanged.
Heb 1:12 and like an upper garment thou wilt fold them, and they shall be changed; thou but the same art, and the years of thee not will fail.
Wilson’s Translation—“and like a Mantle thou wilt fold them up; like a Garment also they shall be changed; but thou art the SAME, and thy YEARS shall not fail.”
Shall be changed -- Rearranged; made over. Some change will take place in the near future, making the earth more fit for kingdom conditions. A new order, social and religious--the new heavens and the new earth.
They need a change, not because of any imperfection in the original arrangement, but because it was departed from through sin. But God will never change. This unchanging God is the one who has selected His Son, Jesus to inherit the earth. God created the entire physical universe expressly for His son.
Heb 1:13 To which but of the messengers did he say ever: Do thou sit at right of me, till I may place the enemies of thee footstool for the feet of thee?
Wilson’s Translation—But to which of the ANGELS did he ever say, “Sit thou at my Right hand, till I put thine ENEMIES underneath thy FEET?”
This passage is taken from Psa_110:1, a Psalm that is repeatedly quoted in this Epistle as referring to the Messiah, and the very passage before is applied by the Saviour to himself, in Mat_22:43-44, and by Peter it is applied to him in Act_2:34-35. There can be no doubt, therefore, of its applicability to the Messiah. “Until I make thine enemies thy footstool.” Until I reduce them to entire subjection. A footstool is what is placed under the feet when we sit on a chair, and the phrase here means that an enemy is entirely subdued; see 1Co_15:25. The phrase “to make an enemy a footstool,” is borrowed from the custom of ancient warriors who stood on the necks of vanquished kings on the occasion of celebrating a triumph over them as a token of their complete prostration and subjection. The enemies here referred to are the foes of God and of His religion, and the meaning is, that the Messiah is to be exalted until all those foes are subdued. Then he will give up the kingdom to the Father; see 1Co_15:24-28.
Psa 110:1-3 KJV A Psalm of David. The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. 2 The LORD shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. 3 Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.
Which of the angels -- Unto none of the angels, but to Him who was superior, chief over the angels; the only begotten of the Father. He brings forward the angels, but only to set them aside in the presence of Jesus.
Said he -- Jehovah.
On my right hand -- In the place of highest favor and power. The Lordship of Jesus after his suffering and trials were ended.
Heb 1:14 Not all are public serving spirits, for service being sent forth on account of those being about to inherit salvation?
Wilson’s Translation—Are they not all Ministering Spirits sent forth for Service, on account of THOSE BEING ABOUT to inherit Salvation?
Spirit beings continually surround the "elect"; divine power surrounds God's people. Spirit beings can be and frequently are present, yet invisible. These holy angels are looking out for the Church's interests, and are reporting us if we are not in the right way. They shield us from harm; they assist us, or give us stripes, according to our need.
The angels are present as the representatives of the Lord to do any needed work for us according to his will. "The angel of the Lord encampeth round about." (Psa_34:7)
"In heaven their angels do always behold the face of my Father." (Mat_18:10
Sent forth -- In this dispensation Christ controls the angels.
To minister -- To serve. To oversee our interests
Heirs of salvation -- Each one of the Church. The saints.
Do you believe that the Lord has His angels watching over you?
If we really believe that, then why do we get afraid?
This is a promise from God that we need to lay hold of.
Commentaries such as Barnes, Clarke, Russell and others used for this study.
