1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
3 Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.
5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
11 They shall perish; but thou remainest; and they all shall wax old as doth a garment;
12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
1 God, G2316 who at sundry times G4181 and G2532 in divers manners G4187 spake G2980 in time past G3819 unto the fathers G3962 by G1722 the prophets, G4396
2 Hath G2980 in G1909 these G5130 last G2078 days G2250 spoken G2980 unto us G2254 by G1722 his Son, G5207 whom G3739 he hath appointed G5087 heir G2818 of all things, G3956 by G1223 whom G3739 also G2532 he made G4160 the worlds; G165
3 Who G3739 being G5607 the brightness G541 of his glory, G1391 and G2532 the express image G5481 of his G846 person, G5287 and G5037 upholding G5342 all things G3956 by the word G4487 of his G846 power, G1411 when he had G4160 G2512 by G1223 himself G1438 purged G4160 G2512 our G2257 sins, G266 sat down G2523 on G1722 the right hand G1188 of the Majesty G3172 on G1722 high; G5308
4 Being made G1096 so much G5118 better than G2909 the angels, G32 as G3745 he hath by inheritance obtained G2816 a more excellent G1313 name G3686 than G3844 they. G846
5 For G1063 unto which G5101 of the angels G32 said he G2036 at any time, G4218 Thou G4771 art G1488 my G3450 Son, G5207 this day G4594 have G1080 I G1473 begotten G1080 thee? G4571 And G2532 again, G3825 I G1473 will be G2071 to G1519 him G846 a Father, G3962 and G2532 he G846 shall be G2071 to G1519 me G3427 a Son? G5207
6 And G1161 again, G3825 when G3752 he bringeth in G1521 the firstbegotten G4416 into G1519 the world, G3625 he saith, G3004 And G2532 let G4352 all G3956 the angels G32 of God G2316 worship G4352 him. G846
7 And G2532 of G4314 G3303 the angels G32 he saith, G3004 Who maketh G4160 his G846 angels G32 spirits, G4151 and G2532 his G846 ministers G3011 a flame G5395 of fire. G4442
8 But G1161 unto G4314 the Son G5207 he saith, Thy G4675 throne, G2362 O God, G2316 is for G1519 ever G165 and ever: G165 a sceptre G4464 of righteousness G2118 is the sceptre G4464 of thy G4675 kingdom. G932
9 Thou hast loved G25 righteousness, G1343 and G2532 hated G3404 iniquity; G458 therefore G1223 G5124 God, G2316 even thy G4675 God, G2316 hath anointed G5548 thee G4571 with the oil G1637 of gladness G20 above G3844 thy G4675 fellows. G3353
10 And, G2532 Thou, G4771 Lord, G2962 in G2596 the beginning G746 hast laid the foundation G2311 of the earth; G1093 and G2532 the heavens G3772 are G1526 the works G2041 of thine G4675 hands: G5495
11 They G846 shall perish; G622 but G1161 thou G4771 remainest; G1265 and G2532 they all G3956 shall wax old G3822 as G5613 doth a garment; G2440
12 And G2532 as G5616 a vesture G4018 shalt thou fold G1667 them G846 up, G1667 and G2532 they shall be changed: G236 but G1161 thou G4771 art G1488 the same, G846 and G2532 thy G4675 years G2094 shall G1587 not G3756 fail. G1587
13 But G1161 to G4314 which G5101 of the angels G32 said he G2046 at any time, G4218 Sit G2521 on G1537 my G3450 right hand, G1188 until G302 G2193 I make G5087 thine G4675 enemies G2190 thy G4675 footstool? G5286 G4228
14 Are they G1526 not G3780 all G3956 ministering G3010 spirits, G4151 sent forth G649 to G1519 minister G1248 for G1223 them who shall G3195 be heirs of G2816 salvation? G4991
1 God, having of old time spoken unto the fathers in the prophets by divers portions and in divers manners,
2 hath at the end of these days spoken unto us in `his' Son, whom he appointed heir of all things, through whom also he made the worlds;
3 who being the effulgence of his glory, and the very image of his substance, and upholding all things by the word of his power, when he had made purification of sins, sat down on the right hand of the Majesty on high;
4 having become by so much better than the angels, as he hath inherited a more excellent name than they.
5 For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? and again, I will be to him a Father, And he shall be to me a Son?
6 And when he again bringeth in the firstborn into the world he saith, And let all the angels of God worship him.
7 And of the angels he saith, Who maketh his angels winds, And his ministers a flame a fire:
8 but of the Son `he saith,' Thy throne, O God, is for ever and ever; And the sceptre of uprightness is the sceptre of thy kingdom.
9 Thou hast loved righteousness, and hated iniquity; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.
10 And, Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands:
11 They shall perish; but thou continuest: And they all shall wax old as doth a garment;
12 And as a mantle shalt thou roll them up, As a garment, and they shall be changed: But thou art the same, And thy years shall not fail.
13 But of which of the angels hath he said at any time, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet?
14 Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?
1 In many parts, and many ways, God of old having spoken to the fathers in the prophets,
2 in these last days did speak to us in a Son, whom He appointed heir of all things, through whom also He did make the ages;
3 who being the brightness of the glory, and the impress of His subsistence, bearing up also the all things by the saying of his might -- through himself having made a cleansing of our sins, sat down at the right hand of the greatness in the highest,
4 having become so much better than the messengers, as he did inherit a more excellent name than they.
5 For to which of the messengers said He ever, `My Son thou art -- I to-day have begotten thee?' and again, `I will be to him for a father, and he shall be to Me for a son?'
6 and when again He may bring in the first-born to the world, He saith, `And let them bow before him -- all messengers of God;'
7 and unto the messengers, indeed, He saith, `Who is making His messengers spirits, and His ministers a flame of fire;'
8 and unto the Son: `Thy throne, O God, `is' to the age of the age; a scepter of righteousness `is' the scepter of thy reign;
9 thou didst love righteousness, and didst hate lawlessness; because of this did He anoint thee -- God, thy God -- with oil of gladness above thy partners;'
10 and, `Thou, at the beginning, Lord, the earth didst found, and a work of thy hands are the heavens;
11 these shall perish, and Thou dost remain, and all, as a garment, shall become old,
12 and as a mantle Thou shall roll them together, and they shall be changed, and Thou art the same, and Thy years shall not fail.'
13 And unto which of the messengers said He ever, `Sit at My right hand, till I may make thine enemies thy footstool?'
14 are they not all spirits of service -- for ministration being sent forth because of those about to inherit salvation?
1 God having spoken in many parts and in many ways formerly to the fathers in the prophets,
2 at the end of these days has spoken to us in [the person of the] Son, whom he has established heir of all things, by whom also he made the worlds;
3 who being [the] effulgence of his glory and [the] expression of his substance, and upholding all things by the word of his power, having made [by himself] the purification of sins, set himself down on the right hand of the greatness on high,
4 taking a place by so much better than the angels, as he inherits a name more excellent than they.
5 For to which of the angels said he ever, *Thou* art my Son: this day have *I* begotten thee? and again, *I* will be to him for father, and *he* shall be to me for son?
6 and again, when he brings in the firstborn into the habitable world, he says, And let all God's angels worship him.
7 And as to the angels he says, Who makes his angels spirits and his ministers a flame of fire;
8 but as to the Son, Thy throne, O God, [is] to the age of the age, and a sceptre of uprightness [is] the sceptre of thy kingdom.
9 Thou hast loved righteousness and hast hated lawlessness; therefore God, thy God, has anointed thee with oil of gladness above thy companions.
10 And, *Thou* in the beginning, Lord, hast founded the earth, and works of thy hands are the heavens.
11 They shall perish, but *thou* continuest still; and they all shall grow old as a garment,
12 and as a covering shalt thou roll them up, and they shall be changed; but *thou* art the Same, and thy years shall not fail.
13 But as to which of the angels said he ever, Sit at my right hand until I put thine enemies [as] footstool of thy feet?
14 Are they not all ministering spirits, sent out for service on account of those who shall inherit salvation?
1 God, having in the past spoken to the fathers through the prophets at many times and in various ways,
2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
4 having become so much better than the angels, as he has inherited a more excellent name than they have.
5 For to which of the angels did he say at any time, "You are my Son, Today have I become your father?" and again, "I will be to him a Father, And he will be to me a Son?"
6 Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him."
7 Of the angels he says, "Who makes his angels winds, And his servants a flame of fire."
8 but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your Kingdom.
9 You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows."
10 And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands.
11 They will perish, but you continue. They all will grow old like a garment does.
12 As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail."
13 But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?"
14 Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation?
1 In times past the word of God came to our fathers through the prophets, in different parts and in different ways;
2 But now, at the end of these days, it has come to us through his Son, to whom he has given all things for a heritage, and through whom he made the order of the generations;
3 Who, being the outshining of his glory, the true image of his substance, supporting all things by the word of his power, having given himself as an offering making clean from sins, took his seat at the right hand of God in heaven;
4 Having become by so much better than the angels, as the name which is his heritage is more noble than theirs.
5 To which of the angels did God say at any time, You are my Son, this day I have given you being? or, I will be his Father, and he will be my Son?
6 And again, when he is sending his only Son into the world, he says, Let all the angels of God give him worship.
7 And of the angels he says, Who makes his angels winds, and his servants flames of fire:
8 But of the Son he says, Your seat of power, O God, is for ever and ever; and the rod of your kingdom is a rod of righteousness.
9 You have been a lover of righteousness and a hater of evil; and so God, your God, has put the oil of joy on your head more than on the heads of those who are with you.
10 You, Lord, at the first did put the earth on its base, and the heavens are the works of your hands:
11 They will come to their end; but you are for ever; they will become old as a robe;
12 They will be rolled up like a cloth, even like a robe, and they will be changed: but you are the same and your years will have no end.
13 But of which of the angels has he said at any time, Take your seat at my right hand till I put all those who are against you under your feet?
14 Are they not all helping spirits, who are sent out as servants to those whose heritage will be salvation?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Hebrews 1
Commentary on Hebrews 1 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 1
Heb 1:1-14. The Highest of All Revelations Is Given Us Now in the Son of God, Who Is Greater than the Angels, and Who, Having Completed Redemption, Sits Enthroned at God's Right Hand.
The writer, though not inscribing his name, was well known to those addressed (Heb 13:19). For proofs of Paul being the author, see my Introduction. In the Pauline method, the statement of subject and the division are put before the discussion; and at the close, the practical follows the doctrinal portion. The ardor of Spirit in this Epistle, as in First John, bursting forth at once into the subject (without prefatory inscription of name and greeting), the more effectively strikes the hearers. The date must have been while the temple was yet standing, before its destruction, A.D. 70; some time before the martyrdom of Peter, who mentions this Epistle of Paul (2Pe 3:15, 16); at a time when many of the first hearers of the Lord were dead.
1. at sundry times—Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (1Co 13:12).
in divers manners—for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [Theodoret]. (Compare Nu 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3).
spake—the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c.
in time past—From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [Bengel]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7.
the fathers—the Jewish fathers. The Jews of former days (1Co 10:1).
by—Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mt 21:34, 37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Re 19:10), and of the law of Moses (Joh 1:17; 5:46).
2. in these last days—In the oldest manuscripts the Greek is. "At the last part of these days." The Rabbins divided the whole of time into "this age," or "world," and "the age to come" (Heb 2:5; 6:5). The days of Messiah were the transition period or "last part of these days" (in contrast to "in times past"), the close of the existing dispensation, and beginning of the final dispensation of which Christ's second coming shall be the crowning consummation.
by his Son—Greek, "IN (His) Son" (Joh 14:10). The true "Prophet" of God. "His majesty is set forth: (1) Absolutely by the very name "Son," and by three glorious predicates, "whom He hath appointed," "by whom He made the worlds," "who sat down on the right hand of the Majesty on high;" thus His course is described from the beginning of all things till he reached the goal (Heb 1:2, 3). (2) Relatively, in comparison with the angels, Heb 1:4; the confirmation of this follows, and the very name "Son" is proved at Heb 1:5; the "heirship," Heb 1:6-9; the "making the worlds," Heb 1:10-12; the "sitting at the right hand" of God, Heb 1:13, 14." His being made heir follows His sonship, and preceded His making the worlds (Pr 8:22, 23; Eph 3:11). As the first begotten, He is heir of the universe (Heb 1:6), which He made instrumentally, Heb 11:3, where "by the Word of God" answers to "by whom"' (the Son of God) here (Joh 1:3). Christ was "appointed" (in God's eternal counsel) to creation as an office; and the universe so created was assigned to Him as a kingdom. He is "heir of all things" by right of creation, and especially by right of redemption. The promise to Abraham that he should be heir of the world had its fulfilment, and will have it still more fully, in Christ (Ro 4:13; Ga 3:16; 4:7).
worlds—the inferior and the superior worlds (Col 1:16). Literally, "ages" with all things and persons belonging to them; the universe, including all space and ages of time, and all material and spiritual existences. The Greek implies, He not only appointed His Son heir of all things before creation, but He also (better than "also He") made by Him the worlds.
3. Who being—by pre-existent and essential being.
brightness of his glory—Greek, the effulgence of His glory. "Light of (from) light" [Nicene Creed]. "Who is so senseless as to doubt concerning the eternal being of the Son? For when has one seen light without effulgence?" [Athanasius, Against Arius, Orations, 2]. "The sun is never seen without effulgence, nor the Father without the Son" [Theophylact]. It is because He is the brightness, &c., and because He upholds, &c., that He sat down on the right hand, &c. It was a return to His divine glory (Joh 6:62; 17:5; compare Wisdom 7:25, 26, where similar things are said of wisdom).
express image—"impress." But veiled in the flesh.
The Sun of God in glory beams
Too bright for us to scan;
But we can face the light that streams
For the mild Son of man.
(2Co 3:18)
of his person—Greek, "of His substantial essence"; "hypostasis."
upholding all things—Greek, "the universe." Compare Col 1:15, 17, 20, which enumerates the three facts in the same order as here.
by the word—Therefore the Son of God is a Person; for He has the word [Bengel]. His word is God's word (Heb 11:3).
of his power—"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
by himself—omitted in the oldest manuscripts.
purged—Greek, "made purification of … sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscripts. Sin was the great uncleanness in God's sight, of which He has effected the purgation by His sacrifice [Alford]. Our nature, as guilt-laden, could not, without our great High Priest's blood of atonement sprinkling the heavenly mercy seat, come into immediate contact with God. Ebrard says, "The mediation between man and God, who was present in the Most Holy Place, was revealed in three forms: (1) In sacrifices (typical propitiations for guilt); (2) In the priesthood (the agents of those sacrifices); (3) In the Levitical laws of purity (Levitical purity being attained by sacrifice positively, by avoidance of Levitical pollution negatively, the people being thus enabled to come into the presence of God without dying, De 5:26)" (Le 16:1-34).
sat down on the right hand of the Majesty on high—fulfilling Ps 110:1. This sitting of the Son at God's fight hand was by the act of the Father (Heb 8:1; Eph 1:20); it is never used of His pre-existing state co-equal with the Father, but always of His exalted state as Son of man after His sufferings, and as Mediator for man in the presence of God (Ro 8:34): a relation towards God and us about to come to an end when its object has been accomplished (1Co 15:28).
4. Being made … better—by His exaltation by the Father (Heb 1:3, 13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. As "being" (Heb 1:3) expresses His essential being so "being made" (Heb 7:26) marks what He became in His assumed manhood (Php 2:6-9). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is (Heb 1:4-14) as God, and has been made, as the exalted Son of man (Heb 2:5-18), much better than the angels. The manifestations of God by angels (and even by the angel of the covenant) at different times in the Old Testament, did not bring man and God into personal union, as the manifestation of God in human flesh does.
by inheritance obtained—He always had the thing itself, namely, Sonship; but He "obtained by inheritance," according to the promise of the Father, the name "Son," whereby He is made known to men and angels. He is "the Son of God" is a sense far exalted above that in which angels are called "sons of God" (Job 1:6; 38:7). "The fulness of the glory of the peculiar name "the Son of God," is unattainable by human speech or thought. All appellations are but fragments of its glory beams united in it as in a central sun, Re 19:12. A name that no than knew but He Himself."
5. For—substantiating His having "obtained a more excellent name than the angels."
unto which—A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13; Heb 2:16; 7:3, 14) [Bengel].
this day have I begotten thee—(Ps 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Ac 13:33; Ro 1:4). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as sent by God; (3) By resurrection, as "the first-begotten of the dead" (compare Lu 20:36; Ro 1:4; Re 1:5); (4) By actual possession, as heir of all [Bishop Pearson]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings (2Sa 8:1-18; Ps 2:2, 3, 9-12) is a type of God's ultimately subduing all enemies under His Son, whom He sets (Hebrew, "anointed," Ps 2:6) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in Greek is emphatic; I the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-begotten of the dead" (Col 1:18; Re 1:5). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. Alford refers "this day" to the eternal generation of the Son: the day in which the Son was begotten by the Father is an everlasting to-day: there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" (Pr 30:4; Joh 10:30, 38; 16:28; 17:8). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the inheritance (Heb 1:4). The "bringing the first-begotten into the world" (Heb 1:6), is not subsequent, as Alford thinks, to Heb 1:5, but anterior to it (compare Ac 2:30-35).
6. And—Greek, "But." Not only this proves His superiority, BUT a more decisive proof is Ps 97:7, which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare Heb 9:11; 10:5) as man, in His incarnation, nativity (Lu 2:9-14), temptation (Mt 4:10, 11), resurrection (Mt 28:2), and future second advent in glory, angels were designed by God to be subject to Him. Compare 1Ti 3:16, "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences (Eph 3:10; 2Th 1:9, 10; 1Pe 3:22). The fullest realization of His Lordship shall be at His second coming (Ps 97:7; 1Co 15:24, 25; Php 2:9). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. Kimchi says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him.
the world—subject to Christ (Heb 2:5). As "the first-begotten" He has the rights of primogeniture (Ro 8:29); Col 1:15, 16, 18). In De 32:43, the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from Ps 97:7. The type David, in the Ps 89:27 (quoted in Heb 1:5), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," Ps 97:7); for He is "King of kings and Lord of lords" (Re 19:16). In the Greek, "again" is transposed; but this does not oblige us, as Alford thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare Mt 5:33; Greek, Joh 12:39).
7. of—The Greek is rather, "In reference TO the angels."
spirits—or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [Alford]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Ps 18:10, "a cherub … the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Ps 104:3, 4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jud 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zec 5:9); at other times to resemble men (Ge 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Re 14:7; 22:8, 9).
8. O God—the Greek has the article to mark emphasis (Ps 45:6, 7).
for ever … righteousness—Everlasting duration and righteousness go together (Ps 45:2; 89:14).
a sceptre of righteousness—literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare Es 4:11).
9. iniquity—"unnrighteousness." Some oldest manuscripts read, "lawlessness."
therefore—because God loves righteousness and hates iniquity.
God … thy God—Jerome, Augustine, and others translate Ps 45:7, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in Heb 1:8. The anointing here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniquity), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel—"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts (Ps 23:5); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, Ps 2:6, 8. So David, His type, was first anointed at Bethlehem (1Sa 16:13; Ps 89:20); and yet again at Hebron, first over Judah (2Sa 2:4), then over all Israel (2Sa 5:3); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities (Eph 1:20, 21). The forty-fifth Psalm in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy.
10. And—In another passage (Ps 102:25-27) He says.
in the beginning—English Version, Ps 102:25, "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in Ge 1:1) answers by contrast to the end implied in "They shall perish," &c. The Greek order here (not in the Septuagint) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [Bengel].
laid the foundation of—"firmly founded" is included in the idea of the Greek.
heavens—plural: not merely one, but manifold, and including various orders of heavenly intelligences (Eph 4:10).
works of thine hands—the heavens, as a woven veil or curtain spread out.
11. They—The earth and the heavens in their present state and form "shall perish" (Heb 12:26, 27; 2Pe 3:13). "Perish" does not mean annihilation; just as it did not mean so in the case of "the world that being overflowed with water, perished" under Noah (2Pe 3:6). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perishing by fire (2Pe 3:12, 13).
remainest—through (so the Greek) all changes.
as … a garment—(Isa 51:6).
12. vesture—Greek, "an enwrapping cloak."
fold them up—So the Septuagint, Ps 102:26; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare Isa 34:4; Re 6:14); sometimes the Hebrew; sometimes varying from both.
changed—as one lays aside a garment to put on another.
thou art the same—(Isa 46:4; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people.
shall not fail—Hebrew, "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging covenant God of Israel.
13. Quotation from Ps 110:1. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (Jos 10:24, 25).
14. ministering spirits—referring to Heb 1:7, "spirits … ministers." They are incorporeal spirits, as God is, but ministering to Him as inferiors.
sent forth—present participle: "being sent forth" continually, as their regular service in all ages.
to minister—Greek, "unto (that is, 'for') ministry."
for them—Greek, "on account of the." Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of "those who are about to inherit salvation" (so the Greek): the elect, who believe, or shall believe, for whom all things, angels included, work together for good (Ro 8:28). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their ministrations to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, "minister"; He is ministered to. They "stand" (Lu 1:19) before God, or are "sent forth" to execute the divine commands on behalf of them whom He pleases to save; He "sits on the right hand of the Majesty on high" (Heb 1:3, 13). He rules; they serve.