Text -- Hebrews 1:1-4 (NET)

Introduction: God Has Spoken Fully and Finally in His Son

1:1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 1:2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 1:3 The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high. 1:4 Thus he became so far better than the angels as he has inherited a name superior to theirs.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Heb 1:1

God ( ho theos ).

This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Heb 1:1-3 are a proemium (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (Heb 1:1-4) reminds one of Luk 1:1-4, Rom 1:1-7, 1Jo 1:1-4. The sentence could have concluded with en huiōi in Heb 1:2, but by means of three relatives (hon ,di' hou ,hos ) the author presents the Son as "the exact counterpart of God"(Moffatt).

Robertson: Heb 1:1

Of old time ( palai ).

"Long ago"as in Mat 11:21.

Robertson: Heb 1:1

Having spoken ( lalēsas ).

First aorist active participle of laleō , originally chattering of birds, then used of the highest form of speech as here.

Robertson: Heb 1:1

Unto the fathers ( tois patrasin ).

Dative case. The Old Testament worthies in general without "our"or "your"as in Joh 6:58; Joh 7:22; Rom 9:5.

Robertson: Heb 1:1

In the prophets ( en tois prophētais ).

As the quickening power of their life (Westcott). So Heb 4:7.

Robertson: Heb 1:1

By divers portions ( polumerōs ).

"In many portions."Adverb from late adjective polumerēs (in papyri), both in Vettius Valens , here only in N.T., but in Wisdom 7:22 and Josephus ( Ant. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men.

Robertson: Heb 1:1

In divers manners ( polutropōs ).

"In many ways."Adverb from old adjective polutropos , in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for ‘ variously’ "(Moffatt) as Chrysostom (diaphorōs ). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

Robertson: Heb 1:2

At the end of these days ( ep' eschatou tōn hēmerōn toutōn ).

In contrast with palai above.

Robertson: Heb 1:2

Hath spoken ( elalēsen ).

First aorist indicative of laleō , the same verb as above, "did speak"in a final and full revelation.

Robertson: Heb 1:2

In his Son ( en huiōi ).

In sharp contrast to en tois prophētais . "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 (Joh 1:18). "The revelation was a son-revelation "(Vincent).

Robertson: Heb 1:2

Hath appointed ( ethēken ).

First aorist (kappa aorist) active of tithēmi , a timeless aorist.

Robertson: Heb 1:2

Heir of all things ( klēronomon pantōn ).

See Mar 12:6 for ho klēronomos in Christ’ s parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Gal 4:7; Rom 8:17). See the claim of Christ in Mat 11:27; Mat 28:18 even before the Ascension.

Robertson: Heb 1:2

Through whom ( di' hou ).

The Son as Heir is also the Intermediate Agent (dia ) in the work of creation as we have it in Col 1:16.; Joh 1:3.

Robertson: Heb 1:2

The worlds ( tous aiōnas ).

"The ages"( secula , Vulgate). See Heb 11:3 also where tous aiōnas = ton kosmon (the world) or the universe like ta panta (the all things) in Heb 1:3; Rom 11:36; Col 1:16. The original sense of aiōn (from aei , always) occurs in Heb 6:20, but here "by metonomy of the container for the contained"(Thayer) for "the worlds"(the universe) as in lxx, Philo, Josephus.

Robertson: Heb 1:3

Being ( ōn ).

Absolute and timeless existence (present active participle of eimi ) in contrast with genomenos in Heb 1:4 like ēn in Joh 1:1 (in contrast with egeneto in Joh 1:14) and like huparchōn and genomenos in Phi 2:6.

Robertson: Heb 1:3

The effulgence of his glory ( apaugasma tēs doxēs ).

The word apaugasma , late substantive from apaugazō , to emit brightness (augē ,augazō in 2Co 4:4), here only in the N.T., but in Wisdom 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 Joh 12:45; Joh 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 (Joh 1:1), the term Father applied to God necessarily involving Son. See this same metaphor in 2Co 4:6.

Robertson: Heb 1:3

The very image of his substance ( charaktēr tēs hupostaseōs ).

Charaktēr is an old word from charassō , to cut, to scratch, to mark. It first was the agent (note ending = tēr ) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by charagma (Act 17:29; Rev 13:16.). Menander had already used (Moffatt) charaktēr 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 Heb 11:1 hypostasis is like the "title-deed"idea found in the papyri. Athanasius rightly used Heb 1:1-4 in his controversy with Arius. Paul in Phi 2:5-11 pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul’ s simpler phrase morphē theou (the form of God) has difficulties of its own. The use of Logos in John 1:1-18 is parallel to Heb 1:1-4.

Robertson: Heb 1:3

And upholding ( pherōn te ).

Present active participle of pherō closely connected with ōn (being) by te and like Col 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.

Robertson: Heb 1:3

By the word of his power ( tōi rēmati tēs dunameōs autou ).

Instrumental case of rēma (word). See Heb 11:3 for rēmati theou (by the word of God) as the explanation of creation like Genesis, but here autou refers to God’ s Son as in Heb 1:2.

Robertson: Heb 1:3

Purification of sins ( katharismon tōn hamartiōn ).

Katharismos is from katharizō , to cleanse (Mat 8:3; Heb 9:14), here only in Hebrews, but in same sense of cleansing from sins, 2Pe 1:9; Job 7:21. Note middle participle poiēsamenos like heuramenos in Heb 9:12. This is the first mention of the priestly work of Christ, the keynote of this Epistle.

Robertson: Heb 1:3

Sat down ( ekathisen ).

First aorist active of kathizō , "took his seat,"a formal and dignified act.

Robertson: Heb 1:3

Of the Majesty on high ( tēs megalosunēs en hupsēlois ).

Late word from megas , only in lxx (Deut 32:3; 2Sam 7:23, etc.), Aristeas, Heb 1:3; Heb 8:1; Jud 1:25. Christ resumed his original dignity and glory (Joh 17:5). The phrase en hupsēlois occurs in the Psalms (Psa 93:4), here only in N.T., elsewhere en hupsistois in the highest (Mat 21:9; Luk 2:14) or en tois epouraniois in the heavenlies (Eph 1:3, Eph 1:20). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

Robertson: Heb 1:4

Having become ( genomenos ).

Second aorist middle participle of ginomai . In contrast with on in Heb 1:3.

Robertson: Heb 1:4

By so much ( tosoutōi ).

Instrumental case of tosoutos correlative with hosōi (as) with comparative in both clauses (kreittōn , better, comparative of kratus , diaphorōteron , more excellent, comparative of diaphoros ).

Robertson: Heb 1:4

Than the angels ( tōn aggelōn ).

Ablative of comparison after kreittōn , as often.

Robertson: Heb 1:4

Than they ( par' autous ).

Instead of the ablative autōn here the preposition para (along, by the side of) with the accusative occurs, another common idiom as in Heb 3:3; Heb 9:23. Diaphoros only in Hebrews in N.T. except Rom 12:6.

Robertson: Heb 1:4

Hath inherited ( keklēronomēken ).

Perfect active indicative of klēronomeō (from klēronomos , heir, Heb 1:2), and still inherits it, the name (onoma , oriental sense of rank) of "Son"which is superior to prophets as already shown (Heb 1:2) and also to angels (1:4-2:18) as he now proceeds to prove. Jesus is superior to angels as God’ s Son, his deity (1:4-2:4). The author proves it from Scripture (Heb 1:4-14).

Vincent: Heb 1:1

God

Both stages of the revelation were given by God.

Vincent: Heb 1:1

At sundry times ( πολυμερῶς )

Rend. in many parts . N.T.o . o lxx, but πολυμερής Wisd. 7:22. In the first stage of his revelation, God spake, not at once , giving a complete revelation of his being and will; but in many separate revelations, each of which set forth only a portion of the truth. The truth as a whole never comes to light in the O.T. It appears fragmentarily, in successive acts, as the periods of the Patriarchs, Moses, the Kingdom, etc. One prophet has one, another element of the truth to proclaim.

Vincent: Heb 1:1

In divers manners ( πολυτροπῶς )

Rend. in many ways . N.T.o . lxx, 4 Macc. 3:21. This refers to the difference of the various revelations in contents and form. Not the different ways in which God imparted his revelations to the prophets, but the different ways in which he spoke by the prophets to the fathers: in one way through Moses, in another through Elijah, in others through Isaiah, Ezekiel, etc. At the founding of the Old Testament kingdom of God, the character of the revelation was elementary. Later it was of a character to appeal to a more matured spiritual sense, a deeper understanding and a higher conception of the law. The revelation differed according to the faithfulness or unfaithfulness of the covenant-people. Comp. Eph 3:10, the many-tinted wisdom of God , which is associated with this passage by Clement of Alexandria ( Strom . i. 4, 27). " Fitly, therefore, did the apostle call the wisdom of God many-tinted , as showing its power to benefit us in many parts and in many ways ."

Vincent: Heb 1:1

Spake ( λαλήσας )

See on Mat 28:18. Often in the Epistle of the announcement of the divine will by men , as Heb 7:14; Heb 9:19; by angels , as Heb 2:2; by God himself or Christ , as Heb 2:3; Heb 5:5; Heb 12:25. In Paul, almost always of men: once of Christ, 2Co 13:3; once of the Law, personified, Rom 3:9.

Vincent: Heb 1:1

In time past ( πάλαι )

Better, of old . The time of the Old Testament revelation. It indicates a revelation, not only given, but completed in the past.

Vincent: Heb 1:1

Unto the fathers ( τοῖς πατράσιν )

Thus absolutely, Joh 7:22; Rom 9:5; Rom 15:8. More commonly with your or our .

Vincent: Heb 1:2

In these last times ( ἐπ ' ἐσχάτου τῶν ἡμερῶν τούτων )

Lit. at the last of these days . The exact phrase only here; but comp 1Pe 1:20 and Jud 1:18. lxx, ἐπ ' ἐσχάτου τῶν ἡμερῶν at the last of the days , Num 24:14; Deu 4:30; Jer 23:20; Jer 25:18; Dan 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 αἱ ἡμέραι αὗται these days (Heb 1:2), and ὀ καιρὸς ὁ ἐνεστηκώς the present season (Heb 9:9). The second he describes as καιρὸς διορθώσεως the season of reformation (Heb 9:10), which is ὀ καιρὸς ὁ μέλλων the season to come: comp. ἡ οἰκουμένη ἡ μέλλουσα the world to come (Heb 2:5); μέλλων αἰών the age to come (Heb 6:5); πόλις ἡ μέλλουσα the city to come (Heb 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 συντέλεια τοῦ αἰῶνος the consummation of the age , mentioned in Heb 9:26. This does not mean the same thing as at the last of these days (Heb 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 καιρὸς ἐνεστηκώς 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 ' ἐσχάτου τῶν ἡμερῶν τούτων 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.

Vincent: Heb 1:2

Hath spoken unto us ( ἐλάλησεν ἡμῖν )

Rend. spake , referring to the time of Christ's teaching in the flesh. To us God spake as to the fathers of old.

Vincent: Heb 1:2

By his son ( ἐν υἱῷ )

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 Heb 2:10-18. Christ's high priesthood is the central fact of the epistle, and his sonship is bound up with his priesthood. See Heb 5:5. For a similar use of υἱός son without the article, applied to Christ, see Heb 3:6; Heb 5:8; Heb 7:28.

Vincent: Heb 1:2

Whom he hath appointed heir of all things ( ὃν ἔθηκεν κληρονόμον πάντων )

For ἔθηκεν appointed , see on Joh 15:16. For κληρονόμος heir , see on inheritance , 1Pe 1:4; and comp. on Christ as heir, Mar 12:1-12. God eternally predestined the Son to be the possessor and sovereign of all things. Comp. Psa 89:28. Heirship goes with sonship. See Rom 8:17; Gal 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 Heb 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.

Vincent: Heb 1:2

By whom also he made the worlds ( δι ' οὗ καὶ ἐποίησεν τοὺς αἰῶνας )

Διὰ commonly expresses secondary agency, but, in some instances, it is used of God's direct agency. See 1Co 1:1; 2Co 1:1; Gal 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" (Joh 5:19). With this passage Col 1:16 should be studied. There it is said that all things, collectively (τὰ πάντα ), were created in him (ἐν αὐτῷ ) and through him (δι ' αὐτοῦ as here). The former expression enlarges and completes the latter. Δι ' αὐτοῦ represents Christ as the mediate instrument. Ἐν αὐτῷ 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. Joh 1:3; 1Co 8:6. For τοῦς αἰῶνας the worlds , see additional note on 2Th 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. 1Co 10:11; Eph 3:21; Heb 9:26; 1Ti 1:17; lxx, Tob. 13:6, 10; Ecc 3:11. See also Clement of Rome, Ad Corinth . xxxv, ὁ δημιουργὸς καὶ πατὴρ τῶν αἰώνων the Creator and Father of the ages . Besides this expression, the writer speaks of the world as κόσμος (Heb 4:3; Heb 10:5); ἡ οἰκουμένη (Heb 1:6), and τὰ πάντα (Heb 1:3).

Vincent: Heb 1:3

Being ( ὢν )

Representing absolute being. See on Joh 1:1. Christ's absolute being is exhibited in two aspects, which follow:

Vincent: Heb 1:3

The brightness of his glory ( ἀπαύγασμα τῆς δόξης αὐτοῦ )

Of God's glory. For brightness rend. effulgence . Ἀπαύγασμα , N.T.o . lxx, only Wisd. 7:26. o Class. 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 μορφὴ θεοῦ form of God (Phi 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 Exo 24:17; Deu 5:24; Exo 40:34; Num 14:10; Num 16:19, Num 16:42; Eze 10:4; Eze 43:4, Eze 43:5; Eze 1:28, Eze 3:23; Lev 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, Exo 33:18-23; Exo 34:5, Exo 34:7.

Vincent: Heb 1:3

The express image of his person ( χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ )

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., 2Co 9:4; 2Co 11:17, Heb 3:14; Heb 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 1Sa 13:21. In Rth 1:12, Psa 37:8, Eze 19:5, it means ground of hope: in Jdg 6:4, Wisd. 16:21, sustenance in Psa 38:5; Psa 136:15, the substance or material of the human frame: in 1Sa 13:23; Eze 26:11, an outpost or garrison: in Deu 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, Lev 13:28; 2 Macc. 4:10; 4 Macc. 15:4. The kindred χάραγμα mark , Act 17:29; Rev 13:16, Rev 13:17. 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.

Vincent: Heb 1:3

And upholding all things ( φέρων τε τὰ πάντα )

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, Col 1:17, is here said or implied of Christ: τὰ πάντα ἐν αὐτῷ συνέστηκεν 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 (τὰ πάντα ) collectively considered; the universe; all things in their unity. See Heb 2:10; Rom 8:32; Rom 11:36; 1Co 8:6; Eph 1:10; Col 1:16.

Vincent: Heb 1:3

By the word of his power ( τῷ ῥήματι τῆς δυνάμεως αὐτοῦ )

The phrase N.T.o ., but comp Luk 1:37, and see note. 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 (Heb 11:3), and is maintained by him who is " the very image of God's substance."

Vincent: Heb 1:3

When he had by himself purged our sins ( καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενος )

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, o P., and only here in Hebrews. The verb καθαρίζειν to purify is not often used in N.T of cleansing from sin . See 2Co 7:1; 1Jo 1:7, 1Jo 1:9. Of cleansing the conscience , Heb 9:14. Of cleansing meats and vessels , Mat 23:25, Mat 23:26, Mar 7:19, Act 10:15; Act 11:9. Of cleansing the heart , Act 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.

Vincent: Heb 1:3

Sat down on the right hand of the majesty on high ( ἐκάθισεν ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς )

Comp. Psa 110:1, Heb 8:1; Heb 10:12; Heb 12:2; Eph 1:20; Rev 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 Heb 8:1-13; Heb 9:12 ff. Μεγαλωσύνη majesty , only here, Heb 8:1; Jud 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. Ἐν ὑψηλοῖς , lit. in the high places . Const. with sat down , not with majesty . The phrase N.T.o . lxx, Psa 92:4; Psa 112:5. Ἐν τοῖς ὑψίστοις in the highest ( places ), in the Gospels, and only in doxologies. See Mat 21:9; Mar 11:10; Luk 2:14. Ἐν τοῖς ἐπουρανίοις in the heavenly ( places ), only in Ephesians. See Eph 1:3, Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12.

Vincent: Heb 1:4

The detailed development of the argument is now introduced. The point is to show the superiority of the agent of the new dispensation to the agents of the old - the angels and Moses. Christ's superiority to the angels is first discussed.

Being made so much better than the angels ( τοσούτῳ κρείττων γενόμενος τῶν ἀγγέλων )

The informal and abrupt introduction of this topic goes to show that the writer was addressing Jewish Christians, who were familiar with the prominent part ascribed to angels in the O.T. economy, especially in the giving of the law. See on Gal 3:9. For being made , rend. having become ; which is to be taken in close connection with sat down , etc., and in contrast with ὢν being , Heb 1:3. It is not denied that the Son was essentially and eternally superior to the angels; but his glorification was conditioned upon his fulfillment of the requirements of his human state, and it is this that is emphasized. After having passed through the experience described in Phi 2:6-8, he sat down on the right hand of the divine majesty as messianic sovereign, and so became or proved to be what in reality he was from eternity, superior to the angels. Τοσούτῳ - ὅσῳ so much - as . Never used by Paul. Κρείττων better , superior , rare in Paul, and always neuter and adverbial. In Hebrews thirteen times. See also 1Pe 3:17; 2Pe 2:21. Often in lxx. It does not indicate here moral excellence , but dignity and power . He became superior to the angels, resuming his preincarnate dignity, as he had been, for a brief period, less or lower than the angels (Heb 2:7). The superiority of Messiah to the angels was affirmed in rabbinical writings.

Vincent: Heb 1:4

He hath by inheritance obtained ( κεκληρονόμηκεν )

More neatly, as Rev., hath inherited , as a son. See Heb 1:2, and comp. Rom 8:17. For the verb, see on Act 13:19, and see on 1Pe 1:4.

Vincent: Heb 1:4

More excellent ( διαφορώτερον )

Διάφορος only once outside of Hebrews, Rom 12:6. The comparative only in Hebrews. In the sense of more excellent , only in later writers. Its earlier sense is different . The idea of difference is that which radically distinguishes it from κρείττων better . Here it presents the comparative of a comparative conception. The Son's name differs from that of the angels, and is more different for good.

Vincent: Heb 1:4

Than they ( παρ ' αὐτοὺς )

Lit. beside or in comparison with them . Παρα , indicating comparison, occurs a few times in Luke, as Luk 3:13; Luk 13:2; Luk 18:4. In Hebrews always to mark comparison, except Heb 11:11, Heb 11:12.

Wesley: Heb 1:1

The creation was revealed in the time of Adam; the last judgment, in the time of Enoch: and so at various times, and in various degrees, more explicit knowledge was given.

Wesley: Heb 1:1

In visions, in dreams, and by revelations of various kinds. Both these are opposed to the one entire and perfect revelation which he has made to us by Jesus Christ. The very number of the prophets showed that they prophesied only "in part." Of old - There were no prophets for a large tract of time before Christ came, that the great Prophet might be the more earnestly expected.

Wesley: Heb 1:1

A part is put for the whole; implying every kind of divine communication.

Wesley: Heb 1:1

The mention of whom is a virtual declaration that the apostle received the whole Old Testament, and was not about to advance any doctrine in contradiction to it.

Wesley: Heb 1:1

Intimating that no other revelation is to be expected.

Wesley: Heb 1:1

All things, and in the most perfect manner.

Wesley: Heb 1:1

Alone. The Son spake by the apostles. The majesty of the Son of God is proposed, Absolutely, by the very name of Son, Heb 1:1, and by three glorious predicates, - "whom he hath appointed," "by whom he made," who "sat down;" whereby he is described from the beginning to the consummation of all things, Heb 1:2-3 Comparatively to angels, Heb 1:4. The proof of this proposition immediately follows: the name of Son being proved, Heb 1:5; his being "heir of all things," Heb 1:6-9; his making the worlds, Heb 1:10-12 his sitting at God's right hand, Heb 1:13, &c.

Wesley: Heb 1:2

After the name of Son, his inheritance is mentioned. God appointed him the heir long before he made the worlds, Eph 3:11; Pro 8:22, &c. The Son is the firstborn, born before all things: the heir is a term relating to the creation which followed, Heb 1:6.

Wesley: Heb 1:2

Therefore the Son was before all worlds. His glory reaches from everlasting to everlasting, though God spake by him to us only "in these last days."

Wesley: Heb 1:3

The third of these glorious predicates, with which three other particulars are interwoven, which are mentioned likewise, and in the same order, Col 1:15, Col 1:17, Col 1:20. Who, being - The glory which he received in his exaltation at the right hand of the Father no angel was capable of; but the Son alone, who likewise enjoyed it long before.

Wesley: Heb 1:3

Glory is the nature of God revealed in its brightness.

Wesley: Heb 1:3

Or stamp. Whatever the Father is, is exhibited in the Son, as a seal in the stamp on wax.

Wesley: Heb 1:3

Or substance. The word denotes the unchangeable perpetuity of divine life and power.

Wesley: Heb 1:3

Visible and invisible, in being.

Wesley: Heb 1:3

That is, by his powerful word.

Wesley: Heb 1:3

Without any Mosaic rites or ceremonies.

Wesley: Heb 1:3

In order to which it was necessary he should for a time divest himself of his glory. In this chapter St. Paul describes his glory chiefly as he is the Son of God; afterwards, Heb 2:6, &c., the glory of the man Christ Jesus. He speaks, indeed, briefly of the former before his humiliation, but copiously after his exaltation; as from hence the glory he had from eternity began to be evidently seen. Both his purging our sins, and sitting on the right hand of God, are largely treated of in the seven following chapters.

Wesley: Heb 1:3

The priests stood while they ministered: sitting, therefore, denotes the consummation of his sacrifice. This word, sat down, contains the scope, the theme, and the sum, of the epistle.

Wesley: Heb 1:4

This verse has two clauses, the latter of which is treated of, Heb 1:5; the former, Heb 1:13. Such transpositions are also found in the other epistles of St. Paul, but in none so frequently as in this. The Jewish doctors were peculiarly fond of this figure, and used it much in all their writings. The apostle therefore, becoming all things to all men, here follows the same method. All the inspired writers were readier in all the figures of speech than the most experienced orators.

Wesley: Heb 1:4

By his exaltation, after he had been lower than them, Heb 2:9.

Wesley: Heb 1:4

It was extremely proper to observe this, because the Jews gloried in their law, as it was delivered by the ministration of angels. How much more may we glory in the gospel, which was given, not by the ministry of angels, but of the very Son of God! As he hath by inheritance a more excellent name - Because he is the Son of God, he inherits that name, in right whereof he inherits all things His inheriting that name is more ancient than all worlds; his inheriting all things, as ancient as all things.

Wesley: Heb 1:4

This denotes an immense pre - eminence. The angels do not inherit all things, but are themselves a portion of the Son's inheritance, whom they worship as their Lord.

JFB: Heb 1:1

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).

JFB: Heb 1:1

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 Num 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).

JFB: Heb 1:1

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.

JFB: Heb 1:1

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.

JFB: Heb 1:1

The Jewish fathers. The Jews of former days (1Co 10:1).

JFB: Heb 1:1

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 (Mat 21:34, Mat 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; Joh 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Rev 19:10), and of the law of Moses (Joh 1:17; Joh 5:46).

JFB: Heb 1:2

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; Heb 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.

JFB: Heb 1:2

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 (Pro 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 (Rom 4:13; Gal 3:16; Gal 4:7).

JFB: Heb 1:2

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.

JFB: Heb 1:3

By pre-existent and essential being.

JFB: Heb 1:3

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; Joh 17:5; compare Wisdom 7:25-26, where similar things are said of wisdom).

JFB: Heb 1:3

"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)

JFB: Heb 1:3

Greek, "of His substantial essence"; "hypostasis."

JFB: Heb 1:3

Greek, "the universe." Compare Col 1:15, Col 1:17, Col 1:20, which enumerates the three facts in the same order as here.

JFB: Heb 1:3

Therefore the Son of God is a Person; for He has the word [BENGEL]. His word is God's word (Heb 11:3).

JFB: Heb 1:3

"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.

JFB: Heb 1:3

Omitted in the oldest manuscripts.

JFB: Heb 1:3

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, Deu 5:26)" (Lev. 16:1-34).

JFB: Heb 1:3

Fulfilling Psa 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 (Rom 8:34): a relation towards God and us about to come to an end when its object has been accomplished (1Co 15:28).

JFB: Heb 1:4

By His exaltation by the Father (Heb 1:3, Heb 1:13): 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 (Phi 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.

JFB: Heb 1:4

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; Job 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, Rev 19:12. A name that no than knew but He Himself."

Clarke: Heb 1:1

God, who at sundry times and in divers manners - We can scarcely conceive any thing more dignified than the opening of this epistle; the sentiments are exceedingly elevated, and the language, harmony itself! The infinite God is at once produced to view, not in any of those attributes which are essential to the Divine nature, but in the manifestations of his love to the world, by giving a revelation of his will relative to the salvation of mankind, and thus preparing the way, through a long train of years, for the introduction of that most glorious Being, his own Son. This Son, in the fullness of time, was manifested in the flesh that he might complete all vision and prophecy, supply all that was wanting to perfect the great scheme of revelation for the instruction of the world, and then die to put away sin by the sacrifice of himself. The description which he gives of this glorious personage is elevated beyond all comparison. Even in his humiliation, his suffering of death excepted, he is infinitely exalted above all the angelic host, is the object of their unceasing adoration, is permanent on his eternal throne at the right hand of the Father, and from him they all receive their commands to minister to those whom he has redeemed by his blood. in short, this first chapter, which may be considered the introduction to the whole epistle is, for importance of subject, dignity of expression, harmony and energy of language, compression and yet distinctness of ideas, equal, if not superior, to any other part of the New Testament

Clarke: Heb 1:1

Sundry times - Πολυμερως, from πολυς, many, and μερος, a part; giving portions of revelation at different times

Clarke: Heb 1:1

Divers manners - Πολυτροπως, from πολυς, many, and τροπος, a manner, turn, or form of speech; hence trope, a figure in rhetoric. Lambert Bos supposes these words to refer to that part of music which is denominated harmony, viz. that general consent or union of musical sounds which is made up of different parts; and, understood in this way, it may signify the agreement or harmony of all the Old Testament writers, who with one consent gave testimony to Jesus Christ, and the work of redemption by him. To him gave all the prophets witness, that, through his name, whosoever believeth in him shall receive remission of sins; Act 10:43

But it is better to consider, with Kypke, that the words are rather intended to point out the imperfect state of Divine revelation under the Old Testament; it was not complete, nor can it without the New be considered a sufficiently ample discovery of the Divine will. Under the Old Testament, revelations were made πολυμερως και πολυτροπως, at various times, by various persons, in various laws and forms of teaching, with various degrees of clearness, under various shadows, types, and figures, and with various modes of revelation, such as by angels, visions, dreams, mental impressions, etc. See Num 12:6, Num 12:8. But under the New Testament all is done ἁπλως, simply, by one person, i.e. Jesus, who has fulfilled the prophets, and completed prophecy; who is the way, the truth, and the life; and the founder, mediator, and governor of his own kingdom

One great object of the apostle is, to put the simplicity of the Christian system in opposition to the complex nature of the Mosaic economy; and also to show that what the law could not do because it was weak through the flesh, Jesus has accomplished by the merit of his death, and the energy of his Spirit

Maximus Tyrius, Diss. 1, page 7, has a passage where the very words employed by the apostle are found, and evidently used nearly in the same sense: Τῃ του ανθρωπου ψυχῃ δυο οργανων οντων προς συνεσιν, του μεν ἁπλου, ὁν καλουμεν νουν, του δε ποικιλου και πολυμερους και πολυτροπου, ἁς αισθησεις καλουμεν . "The soul of man has two organs of intelligence: one simple, which we call mind; the other diversified, and acting in various modes and various ways, which we term sense.

A similar form of expression the same writer employs in Diss. 15, page 171: "The city which is governed by the mob, πολυφωνον τε ειναι και πολυμερη και πολυπαθη, is full of noise, and is divided by various factions and various passions."The excellence of the Gospel above the law is here set down in three points

1.    God spake unto the faithful under the Old Testament by Moses and the prophets, worthy servants, yet servants; now the Son is much better than a servant, Heb 1:4

2.    Whereas the body of the Old Testament was long in compiling, being about a thousand years from Moses to Malachi; and God spake unto the fathers by piecemeal, one while raising up one prophet, another while another, now sending them one parcel of prophecy or history, then another; but when Christ came, all was brought to perfection in one age; the apostles and evangelists were alive, some of them, when every part of the New Testament was completely finished

3.    The Old Testament was delivered by God in divers manners, both in utterance and manifestation; but the delivery of the Gospel was in a more simple manner; for, although there are various penmen, yet the subject is the same, and treated with nearly the same phraseology throughout; James, Jude, and the Apocalypse excepted. See Leigh.

Clarke: Heb 1:2

Last days - The Gospel dispensation, called the last days and the last time, because not to be followed by any other dispensation; or the conclusion of the Jewish Church and state now at their termination

Clarke: Heb 1:2

By his Son - It is very remarkable that the pronoun αὑτου, his, is not found in the text; nor is it found in any MS. or version. We should not therefore supply the pronoun as our translators have done; but simply read εν Υἱῳ, By a Son, or In a Son, whom he hath appointed heir of all things. God has many sons and daughters, for he is the Father of the spirits of all flesh; and he has many heirs, for if sons, then heirs, heirs of God, and joint heirs with Jesus Christ; but he has no Son who is heir of all things, none by whom he made the worlds, none in whom he speaks, and by whom he has delivered a complete revelation to mankind, but Jesus the Christ

The apostle begins with the lowest state in which Christ has appeared

1.    His being a Son, born of a woman, and made under the law. He then ascends

2.    So his being an Heir, and an Heir of all things

3.    He then describes him as the Creator of all worlds

4.    As the Brightness of the Divine glory

5.    As the express Image of his person, or character of the Divine substance

6.    As sustaining the immense fabric of the universe; and this by the word of his power

7.    As having made an atonement for the sin of the world, which was the most stupendous of all his works

"’ Twas great to speak a world from nought

’ Twas greater to redeem.

8.    As being on the right hand of God, infinitely exalted above all created beings; and the object of adoration to all the angelic host

9.    As having an eternal throne, neither his person nor his dignity ever changing or decaying

10.    As continuing to exercise dominion, when the earth and the heavens are no more! It is only in God manifested in the flesh that all these excellences can possibly appear, therefore the apostle begins this astonishing climax with the simple Sonship of Christ, or his incarnation; for, on this, all that he is to man, and all that he has done for man, is built.

Clarke: Heb 1:3

The brightness of his glory - Απαυγασμα της δοξης The resplendent outbeaming of the essential glory of God. Hesychius interprets απαυγασμα by ᾑλιου φεγγος, the splendor of the sun. The same form of expression is used by an apocryphal writer, Wis. 7:26, where, speaking of the uncreated wisdom of God, he says: "For she is the splendor of eternal light, απαυγασμα γαρ εστι φωτος αΐδιου, and the unsullied mirror of the energy of God, and the image of his goodness."The word αυγασμα is that which has splendor in itself απαυγασμα is the splendor emitted from it; but the inherent splendor and the exhibited splendor are radically and essentially the same

Clarke: Heb 1:3

The express image of his person - Χαρακτηρ της ὑποστασεως αυτου· The character or impression of his hypostasis or substance. It is supposed that these words expound the former; image expounding brightness, and person or substance, glory. The hypostasis of God is that which is essential to him as God; and the character or image is that by which all the likeness of the original becomes manifest, and is a perfect fac-simile of the whole. It is a metaphor taken from sealing; the die or seal leaving the full impression of its every part on the wax to which it is applied

From these words it is evident

1.    That the apostle states Jesus Christ to be of the same essence with the Father, as the απαυγασμα, or proceeding splendor, must be the same with the αυγασμα, or inherent splendor

2.    That Christ, though proceeding from the Father, is of the same essence; for if one αυγη, or splendor, produce another αυγη, or splendor, the produced splendor must be of the same essence with that which produces it

3.    That although Christ is thus of the same essence with the Father, yet he is a distinct person from the Father; as the splendor of the sun, though of the same essence, is distinct from the sun itself, though each is essential to the other; as the αυγασμα, or inherent splendor, cannot subsist without its απαυγασμα, or proceeding splendor, nor the proceeding splendor subsist without the inherent splendor from which it proceeds

4.    That Christ is eternal with the Father, as the proceeding splendor must necessarily be coexistent with the inherent splendor. If the one, therefore, be uncreated, the other is uncreated; if the one be eternal, the other is eternal

Clarke: Heb 1:3

Upholding all things by the word of his power - This is an astonishing description of the infinitely energetic and all pervading power of God. He spake, and all things were created; he speaks, and all things are sustained. The Jewish writers frequently express the perfection of the Divine nature by the phrases, He bears all things, both above and below; He carries all his creatures; He bears his world; He bears all worlds by his power. The Hebrews, to whom this epistle was written, would, from this and other circumstances, fully understand that the apostle believed Jesus Christ to be truly and properly God

Clarke: Heb 1:3

Purged our sins - There may be here some reference to the great transactions in the wilderness

1.    Moses, while in communion with God on the mount, was so impressed with the Divine glories that his face shone, so that the Israelites could not behold it. But Jesus is infinitely greater than Moses, for he is the splendor of God’ s glory; and

2.    Moses found the government of the Israelites such a burden that he altogether sank under it. His words, Num 11:12, are very remarkable: Have I conceived all this people? Have I begotten them, that thou shouldest say unto me, Carry them in thy Bosom - unto the land which thou swearest unto their fathers? But Christ not only carried all the Israelites, and all mankind; but he upholds All Things by the word of his power

3.    The Israelites murmured against Moses and against God, and provoked the heavy displeasure of the Most High; and would have been consumed had not Aaron made an atonement for them, by offering victims and incense. But Jesus not only makes an atonement for Israel, but for the whole world; not with the blood of bulls and goats, but with his own blood: hence it is said that he purged our sins δι ’ αὑτου, by himself his own body and life being the victim. It is very likely that the apostle had all these things in his eye when he wrote this verse; and takes occasion from them to show the infinite excellence of Jesus Christ when compared with Moses; and of his Gospel when compared with the law. And it is very likely that the Spirit of God, by whom he spoke, kept in view those maxims of the ancient Jews, concerning the Messiah, whom they represent as being infinitely greater than Abraham, the patriarchs, Moses, and the ministering angels. So Rabbi Tanchum, on Isa 52:13, Behold my servant shall deal prudently, says, זה מלך המשיח Zeh melek hammashiach , this is the King Messiah; and shall be exalted, and be extolled, and be very high. "He shall be exalted above Abraham, and shall be extolled beyond Moses, and shall be more sublime than the ministering angels."See the preface

Clarke: Heb 1:3

The right hand of the Majesty on high - As it were associated with the supreme Majesty, in glory everlasting, and in the government of all things in time and in eternity; for the right hand is the place of the greatest eminence, 1Ki 2:19. The king himself, in eastern countries, sits on the throne; the next to him in the kingdom, and the highest favourite, sits on his right hand; and the third greatest personage, on his left.

Clarke: Heb 1:4

So much better than the angels - Another argument in favor of the Divinity of our Lord. The Jews had the highest opinion of the transcendent excellence of angels, they even associate them with God in the creation of the world, and suppose them to be of the privy council of the Most High; and thus they understand Gen 1:26 : Let us make man in our own image, in our own likeness; "And the Lord said to the ministering angels that stood before him, and who were created the second day, Let us make man,"etc. See the Targum of Jonathan ben Uzziel. And they even allow them to be worshipped for the sake of their Creator, and as his representatives; though they will not allow them to be worshipped for their own sake. As, therefore, the Jews considered them next to God, and none entitled to their adoration but God; on their own ground the apostle proves Jesus Christ to be God, because God commanded all the angels of heaven to worship him. He, therefore, who is greater than the angels, and is the object of their adoration, is God. But Jesus Christ is greater than the angels, and the object of their adoration; therefore Jesus Christ must be God

Clarke: Heb 1:4

By inheritance obtained - Κεκληρονομηκεν ονομα . The verb κληρονομειν signifies generally to participate, possess, obtain, or acquire; and is so used by the purest Greek writers: Kypke has produced several examples of it from Demosthenes. It is not by inheritance that Christ possesses a more excellent name than angels, but as God: he has it naturally and essentially; and, as God manifested in the flesh, he has it in consequence of his humiliation, sufferings, and meritorious death. See Phi 2:9.

Calvin: Heb 1:1

===God formerly, === etc. This beginning is for the purpose of commending the doctrine taught by Christ; for it shows that we ought not only reverently to receive it, but also to be satisfied with it alone. That we may understand this more clearly, we must observe the contrast between each of the clauses. First, the Son of God is set in opposition to the prophets; then we to the fathers; and, thirdly, the various and manifold modes of speaking which God had adopted as to the fathers, to the last revelation brought to us by Christ. But in this diversity he still sets before us but one God, that no one might think that the Law militates against the Gospel, or that the author of one is not the author of the other. That you may, therefore, understand the full import of this passage, the following arrangement shall be given, —

Calvin: Heb 1:2

2.=== Whom he has appointed, heir, === etc. He honors Christ with high commendations, in order to lead us to show him reverence; for since the Father has subjected all things to him, we are all under his authority. He also intimates that no good can be found apart from him, as he is the heir of all things. It hence follows that we must be very miserable and destitute of all good things except he supplies us with his treasures. He further adds that this honor of possessing all things belongs by right to the Son, because by him have all things been created. At the same time, these two things ¹⁰ are ascribed to Christ for different reasons.

The world was created by him, as he is the eternal wisdom of God, which is said to have been the director of all his works from the beginning; and hence is proved the eternity of Christ, for he must have existed before the world was created by him. If, then, the duration of his time be inquired of, it will be found that it has no beginning. Nor is it any derogation to his power that he is said to have created the world, as though he did not by himself create it. According to the most usual mode of speaking in Scripture, the Father is called the Creator; and it is added in some places that the world was created by wisdom, by the word, by the Son, as though wisdom itself had been the creator, [or the word, or the Son.] But still we must observe that there is a difference of persons between the Father and the Son, not only with regard to men, but with regard to God himself. But the unity of essence requires that whatever is peculiar to Deity should belong to the Son as well as to the Father, and also that whatever is applied to God only should belong to both; and yet there is nothing in this to prevent each from his own peculiar properties.

But the word heir is ascribed to Christ as manifested in the flesh; for being made man, he put on our nature, and as such received this heirship, and that for this purpose, that he might restore to us what we had lost in Adam. For God had at the beginning constituted man, as his Son, the heir of all good things; but through sin the first man became alienated from God, and deprived himself and his posterity of all good things, as well as of the favor of God. We hence only then begin to enjoy by right the good things of God, when Christ, the universal heir, admits to a union with himself; for he is an heir that he may endow us with his riches. But the Apostle now adorns him with this title, that we may know that without him we are destitute of all good things.

If you take all in the masculine gender, the meaning is, that we ought all to be subject to Christ, because we have been given to him by the Father. But I prefer reading it in the neuter gender; then it means that we are driven from the legitimate possession of all things, both in heaven and on earth, except we be united to Christ.

Calvin: Heb 1:3

3.=== Who being the brightness of his glory, === etc. These things are said of Christ partly as to his divine essence, and partly as a partaker of our flesh. When he is called the brightness of his glory and the impress of his substance, his divinity is referred to; the other things appertain in a measure to his human nature. The whole, however, is stated in order to set forth the dignity of Christ.

But it is for the same reason that the Son is said to be “the brightness of his glory”, and “the impress of his substance:” they are words borrowed from nature. For nothing can be said of things so great and so profound, but by similitudes taken from created things. There is therefore no need refinedly to discuss the question how the Son, who has the same essence with the Father, is a brightness emanating from his light. We must allow that there is a degree of impropriety in the language when what is borrowed from created things is transferred to the hidden majesty of God. But still the things which are indent to our senses are fitly applied to God, and for this end, that we may know what is to be found in Christ, and what benefits he brings to us.

It ought also to be observed that frivolous speculations are not here taught, but an important doctrine of faith. We ought therefore to apply these high titles given to Christ for our own benefit, for they bear a relation to us. When, therefore, thou hear that the Son is the brightness of the Father’s glory, think thus with thyself, that the glory of the Father is invisible until it shines forth in Christ, and that he is called the impress of his substance, because the majesty of the Father is hidden until it shows itself impressed as it were on his image. They who overlook this connection and carry their philosophy higher, weary themselves to no purpose, for they do not understand the design of the Apostle; for it was not his object to show what likeness the Father bears to the Son; but, as I have said, his purpose was really to build up our faith, so that we may learn that God is made known to us in no other way than in Christ: ¹¹ for as to the essence of God, so immense is the brightness that it dazzles our eyes, except it shines on us in Christ. It hence follows, that we are blind as to the light of God, until in Christ it beams on us. It is indeed a profitable philosophy to learn Christ by the real understanding of faith and experience. The same view, as I have said is to be taken of “the impress;” for as God is in himself to us incomprehensible, his form appears to us only in his Son. ¹²

The wordἀπαύγασμα means here nothing else but visible light or refulgence, such as our eyes can bear; andχαρακτὴρ is the vivid form of a hidden substance. By the first word we are reminded that without Christ there is no light, but only darkness; for as God is the only true light by which it behaves us all to be illuminated, this light sheds itself upon us, so to speak, only by irradiation. By the second word we are reminded that God is truly and really known in Christ; for he is not his obscure or shadowy image, but his impress which resembles him, as money the impress of the die with which it is stamped. But the Apostle indeed says what is more than this, even that the substance of the Father is in a manner engraven on the Son. ¹³

The wordῦποστάσις which, by following others, I have rendered substance, denotes not, as I think, the being or essence of the Father, but his person; for it would be strange to say that the essence of God is impressed on Christ, as the essence of both is simply the same. But it may truly and fitly be said that whatever peculiarly belongs to the Father is exhibited in Christ, so that he who knows him knows what is in the Father. And in this sense do the orthodox fathers take this term, hypostasis, considering it to be threefold in God, while the essence (οὐσία) is simply one. Hilary everywhere takes the Latin word substance for person. But though it be not the Apostle’s object in this place to speak of what Christ is in himself, but of what he is really to us, yet he sufficiently confutes the Asians and Sabellians; for he claims for Christ what belongs to God alone, and also refers to two distinct persons, as to the Father and the Son. For we hence learn that the Son is one God with the Father, and that he is yet in a sense distinct from him, so that a subsistence or person belongs to both.

===And upholding (or bearing) all things, === etc. To uphold or to bear here means to preserve or to continue all that is created in its own state; for he intimates that all things would instantly come to nothing, were they not sustained by his power. Though the pronoun his may be referred to the Father as well as to the Son, as it may be rendered “his own,” yet as the other exposition is more commonly received, and well suits the context, I am disposed to embrace it. Literally it is, “by the word of his power;” but the genitive, after the Hebrew manner, is used instead of an adjective; for the perverted explanation of some, that Christ sustains all things by the word of the Father, that is, by himself who is the word, has nothing in its favor: besides, there is no need of such forced explanation; for Christ is not wont to be calledῥη̑μα, saying, but λόγος, word. ¹⁴ Hence the “word” here means simply a nod; and the sense is, that Christ who preserves the whole world by a nod only, did not yet refuse the office of effecting our purgation.

Now this is the second part of the doctrine handled in this Epistle; for a statement of the whole question is to be found in these two chapters, and that is, that Christ, endued with supreme authority, ought to be head above all others, and that as he has reconciled us to his Father by his own death, he has put an end to the ancient sacrifices. And so the first point, though a general proposition, is yet a twofold clause.

When he further says, by himself, there is to be understood here a contrast, that he had not been aided in this by the shadows of the Mosaic Law. He shows besides a difference between him and the Levitical priests; for they also were said to expiate sins, but they derived this power from another. In short, he intended to exclude all other means or helps by stating that the price and the power of purgation were found only in Christ. ¹⁵

===Sat down on the right hand, === etc.; as though he had said, that having in the world procured salvation for men, he was received into celestial glory, in order that he might govern all things. And he added this in order to show that it was not a temporary salvation he has obtained for us; for we should otherwise be too apt to measure his power by what now appears to us. He then reminds us that Christ is not to be less esteemed because he is not seen by our eyes; but, on the contrary, that this was the height of his glory, that he has been taken and conveyed to the highest seat of his empire. The right hand is by a similitude applied to God, though he is not confined to any place, and has not a right side nor left. The session then of Christ means nothing else but the kingdom given to him by the Father, and that authority which Paul mentions, when he says that in his name every knee should bow. (Phi 2:10) Hence to sit at the right hand of the Father is no other thing than to govern in the place of the Father, as deputies of princes are wont to do to whom a full power over all things is granted. And the word majesty is added, and also on high, and for this purpose, to intimate that Christ is seated on the supreme throne whence the majesty of God shines forth. As, then, he ought to be loved on account of his redemption, so he ought to be adored on account of his royal magnificence. ¹⁶

Calvin: Heb 1:4

4. Being made so much better, etc. After having raised Christ above Moses and all others, he now amplifies His glory by a comparison with angels. It was a common notion among the Jews, that the Law was given by angels; they attentively considered the honorable things spoken of them everywhere in Scripture; and as the world is strangely inclined to superstition, they obscured the glory of God by extolling angels too much. It was therefore necessary to reduce them to their own rank, that they might not overshadow the brightness of Christ. And first he proves from his name, that Christ far excelled them, for he is called the Son of God; ¹⁷ and that he was distinguished by this title he shows by two testimonies from Scripture, both of which must be examined by us; and then we shall sum up their full import.

Defender: Heb 1:1

The Old Testament Scriptures were all from God, but He used many different writers over the ages and different manners of inspiration to write them. Whatever method was used, however, whether direct dictation, special revelation or the individual knowledge and ability of the writer, all were so guided and illumined by the Holy Spirit that the words finally written down were as though spoken by God Himself.

Defender: Heb 1:1

The epistle to the Hebrews is neither addressed to a particular church or a particular person (as are all Paul's other letters), yet there are several reasons for believing Paul was the author, as follows: (1) its ending is a typical Pauline ending (Heb 13:25); (2) its author was associated closely with Timothy (Heb 13:23); (3) Peter implied that Paul had written an epistle to the Jews (2Pe 3:15, 2Pe 3:16); (4) it was written from Italy (Heb 13:24) possibly as one of Paul's prison epistles; (5) he had been prevented from giving his message to the Jews by his arrest in the temple and transport to Jerusalem, so he undoubtedly wanted to give a full exposition of the Christian faith to his beloved countrymen (note his testimony in Rom 9:1-3). Although he had written many epistles to the Gentiles, he had written nothing yet for his Jewish brethren and may well have proceeded to do so in prison, after the Jews in Rome had rejected his spoken message (Act 20:29-31)."

Defender: Heb 1:2

God spoke intermittently and partially by the Old Testament prophets, but finally and fully by His Son, through the apostles (Heb 2:3).

Defender: Heb 1:2

See Rom 8:17, note; Psa 2:8.

Defender: Heb 1:2

The Son is the Creator of all things (Joh 1:1-3; Eph 3:9; Col 1:16). Here the Scripture notes that Christ created space/time. He is Creator of time as well as space and all things. The Greek word aion, can be translated either "ages" (Eph 2:7) or "worlds" (Heb 11:3). It embraces the idea of time as well as space and matter, thus beautifully reflecting the scientific concept of the universe as a space/matter/time continuum."

Defender: Heb 1:3

"Brightness" is from a Greek word used only here in the New Testament, literally meaning "off-flashing." In context of both this passage and modern astronomy, it could well be understood as "radiation." As the "express image" of the Father, the Son of God is analogous to the life-giving rays from the sun. Just as the Father dwells "in the light which no man can approach unto" (1Ti 6:16), so no man can gaze long at the sun without being blinded. Yet, physically speaking, as the sun's radiation provides both light and life to the world, so the Son is spiritually both the "light of the world" (Joh 8:12) and the "life" of the world (Joh 1:14; Joh 14:6; Act 17:28). (See Psa 19:1, note; Psa 65:8, note; Mic 5:2, note).

Defender: Heb 1:3

The eternal Son not only created all things by His omnipotent Word (Psa 33:6; Heb 11:3) but is now "upholding all things by the word of His power." Note the remarkable relationship here between "things" and "power," or in modern scientific jargon, between mass and energy. The atomic structure of our very bodies is being held together (or "sustained" - Col 1:17) by mysterious nuclear forces or binding energies that keep the atoms from disintegrating into chaos. Scientists do not yet understand such energies or their origin - they merely name them. The fact is that we (and all things) are being upheld by the outradiating energy of the Son of God, so that He is "not far from every one of us" (Act 17:27), whether we believe in Him or not. "Where the word of a King is, there is power: and who may say unto Him, What doest thou?" (Ecc 8:4). This passage in Heb 1:2, Heb 1:3 - like Col 1:14-20 and Rom 11:36 - beautifully summarizes the past, present and future work of Christ in relation to the whole universe.

Defender: Heb 1:3

The purging of our sins was accomplished solely "by himself," we have contributed nothing whatever to His great work of saving our souls.

Defender: Heb 1:3

Out of the twenty-one references to Christ being at the right hand of the Father (the first being in Psa 16:8), five occur in Hebrews (Heb 1:3, Heb 1:13; Heb 8:1; Heb 10:12; Heb 12:2)."

Defender: Heb 1:4

The Son, by His essential deity, is acknowledged as "being" (Heb 1:3), but in His perfect humanity, He was "being made." He created all the angels, but when He became man, He was made "a little lower than the angels for the suffering of death" (Heb 2:9). Now, having been "appointed heir of all things" (Heb 1:2) in His glorified humanity, He is forever better than angels, even in His humanity."

TSK: Heb 1:1

at : Gen 3:15, Gen 6:3, Gen 6:13-22, Gen 8:15-19, 9:1-17, Gen 12:1-3, Gen 26:2-5, Gen 28:12-15; Gen 32:24-30, Gen 46:2-4; Exod. 3:1-22; Luk 24:27, Luk 24:44; Act 28:23; 1Pe 1:10-12; 2Pe 1:20,2Pe 1:21

in : Num 12:6-8; Joe 2:28

the fathers : Luk 1:55, Luk 1:72; Joh 7:22; Act 13:32

TSK: Heb 1:2

these : Gen 49:1; Num 24:14; Deu 4:30, Deu 18:15, Deu 31:29; Isa 2:2; Jer 30:24, Jer 48:47; Eze 38:16; Dan 2:28, Dan 10:14; Hos 3:5; Mic 4:1; Act 2:17; Gal 4:4; Eph 1:10; 2Pe 3:3; Jud 1:18

spoken : Heb 1:5, Heb 1:8, Heb 2:3, Heb 5:8, Heb 7:3; Mat 3:17, Mat 17:5, Mat 26:63; Mar 1:1, Mar 12:6; Joh 1:14, Joh 1:17, Joh 1:18; Joh 3:16, Joh 15:15; Rom 1:4

appointed : Heb 2:8, Heb 2:9; Psa 2:6-9; Isa 9:6, Isa 9:7, Isa 53:10-12; Mat 21:38, Mat 28:18; Joh 3:25, Joh 13:3; Joh 16:15, Joh 17:2; Act 10:36; Rom 8:17; 1Co 8:6, 1Co 15:25-27; Eph 1:20-23; Phi 2:9-11; Col 1:17, Col 1:18

by whom : Pro 8:22-31; Isa 44:24, Isa 45:12, Isa 45:18; Joh 1:3; 1Co 8:6; Eph 3:9; Col 1:16, Col 1:17

TSK: Heb 1:3

the brightness : Joh 1:14, Joh 14:9, Joh 14:10; 2Co 4:6

image : 2Co 4:4; Col 1:15, Col 1:16

upholding : Psa 75:3; Joh 1:4; Col 1:17; Rev 4:11

the word : Ecc 8:4; Rom 1:16; 2Co 4:7

by himself : Heb 7:27, Heb 9:12-14, Heb 9:16, Heb 9:26; Joh 1:29; 1Jo 1:7, 1Jo 3:5

sat : Heb 4:14, Heb 8:1, Heb 10:12, Heb 12:2; Psa 110:1; Mat 22:24; Mar 16:19; Luk 20:42, Luk 20:43; Act 2:33, Act 7:56; Rom 8:34; Eph 1:20-22; Col 3:1; 1Pe 1:21, 1Pe 3:22; Rev 3:21

Majesty : 1Ch 29:11; Job 37:22; Mic 5:4; 2Pe 1:16; Jud 1:25

TSK: Heb 1:4

so : Heb 1:9, Heb 2:9; Eph 1:21; Col 1:18, Col 2:10; 2Th 1:7; 1Pe 3:22; Rev 5:11, Rev 5:12

by : Psa 2:7, Psa 2:8; Phi 2:9-11

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Heb 1:1

God who at sundry times - The commencement of this Epistle varies from all the others which Paul wrote. In every other instance he at first announces his name, and the name of the church or of the individual to whom he wrote. In regard to the reason why he here varies from that custom, see the introduction, section 3. This commences with the full acknowledgment of his belief that God had made important revelations in past times, but that now he had communicated his will in a manner that more especially claimed their attention. This announcement was of particular importance here. He was writing to those who had been trained up in the full belief of the truths taught by the prophets. As the object of the apostle was to show the superior claims of the gospel, and to lead them from putting confidence in the rites instituted in accordance with the directions of the Old Testament, it was of essential importance that he should admit that their belief of the inspiration of the prophets was well founded.

He was not an infidel. He was not disposed to call in question the divine origin of the books which were regarded as given by inspiration. He fully admitted all that had been held by the Hebrews on that heart, and yet showed that the new revelation had more important claims to their attention. The word rendered "at sundry times"- πολυμερῶς polumerōs - means "in many parts."It refers here to the fact that the former revelation had been given in various parts. It had not all been given at once. It had been communicated from time to time as the exigencies of the people required, and as God chose to communicate it. At one time it was by history, then by prophecy, by poetry, by proverbs, by some solemn and special message, etc. The ancient revelation was a collection of various writings, on different subjects, and given at different times; but now God had addressed us by His Son - the one great Messenger who had come to finish the divine communications, and to give a uniform and connected revelation to mankind. The contrast here is between the numerous separate parts of the revelation given by the prophets, and the oneness of that given by his Son. The word does not occur elsewhere in the New Testament.

And in divers manners - - πολυτρόπως polutropōs . In many ways. It was not all in one mode. He had employed various methods in communicating his will. At one time it was by direct communication, at another by dreams, at another by visions, etc. In regard to the various methods which God employed to communicate his will, see Introduction to Isaiah, section 7. In contradistinction from these, God had now spoken by his Son. He had addressed us in one uniform manner. It was not by dreams, or visions; it was a direct communication from him. The word used here, also, occurs nowhere else in the New Testament.

In times past - Formerly; in ancient times. The series of revelations began, as recorded by Moses, with Adam Gen. 3, and terminated with Malachi - a period of more than three thousand five hundred years. From Malachi to the time of the Saviour there were no recorded divine communications, and the whole period of written revelation, or when the divine communications were recorded from Moses to Malachi, was about a thousand years.

Unto the fathers - To our ancestors; to the people of ancient times.

By the prophets - The word "prophet"in the Scriptures is used in a wide signification. It means not only those who predict future events, but these who communicate the divine will on any subject. See Rom 12:6 note; 1Co 14:1 note. It is used here in that large sense - as denoting all those by whom God had made communications to the Jews in former times.

Barnes: Heb 1:2

Hath in these last days - In this the final dispensation; or in this dispensation under which the affairs of the world will be wound up. Phrases similar to this occur frequently in the Scriptures. They do not imply that the world was soon coming to an end, but that that was the "last"dispensation, the "last"period of the world. There had been the patriarchal period, the period under the Law, the prophets, etc., and This was the period during which God’ s "last"method of communication would be enjoyed, and under which the world would close. It might be a very long period, but it would be the "last"one; and so far as the meaning of the phrase is concerned, it might be the longest period, or longer than all the others put together, but still it would be the "last"one. See Act 2:17 note; Isa 2:2 note.

Spoken unto us - The word "us"here does not of necessity imply that the writer of the Epistle had actually heard him, or that they had heard him to whom the Epistle was written. It means that God had now communicated his will to man by his Son. It may be said with entire propriety that God has spoken to us by his Son, though we have not personally heard or seen him. We have what he spoke and caused to be recorded for our direction.

By his Son - The title commonly given to the Lord Jesus, as denoting his unique relation to God. It was understood by the Jews to denote equality with God (notes, Joh 5:18; compare Joh 10:33, Joh 10:36), and is used with such a reference here. See notes on Rom 1:4, where the meaning of the phrase "Son of God"is fully considered. It is implied here that the fact that the Son of God has spoken to us imposes the highest obligations to attend to what he has said; that he has an authority superior to all those who have spoken in past times; and that there will be special guilt in refusing to attend to what he has spoken. See Heb 2:1-4; compare Heb 12:25. The reasons for the superior respect which should be shown to the revelations of the Son of God may be such as these:

(1) His rank and dignity. He is the equal with God Joh 1:1, and is himself called God in this chapter; Heb 1:8. He has a right, therefore, to command, and when he speaks, people should obey.

(2) The clearness of the truths which he communicated to man on a great variety of subjects that are of the highest moment to the world. Revelation has been gradual - like the breaking of the day in the east. At first there is a little light; it increases and expands until objects become more and more visible, and then the sun rises in full-orbed glory. At first we discern only the existence of some object - obscure and undefined; then we can trace its outline; then its color, its size, its proportions, its drapery - until it stands before us fully revealed. So it has been with revelation. There is a great variety of subjects which we now see clearly, which were very imperfectly understood by the teaching of the prophets, and would be now if we had only the Old Testament. Among them are the following:

(a) The character of God. Christ came to make him known as a merciful being, and to show how he could be merciful as well as just. The views given of God by the Lord Jesus are far more clear than any given by the ancient prophets; compared with those entertained by the ancient philosophers, they are like the sun compared with the darkest midnight,

(b) The way in which man may be reconcile to God. The New Testament - which may be considered as what God "has spoken to us by his Son"- has told us how the great work of being reconciled to God can be effected. The Lord Jesus told us that he came to "give his life a ransom for many;"that he laid down his life for his friends; that he was about to die for man; that he would draw all people to him. The prophets indeed - particularly Isaiah - threw much light on these points. But the mass of the people did not understand their revelations. They pertained to future events always difficult to be understood. But Christ has told us the way of salvation, and he has made it so plain that he who runs may read.

© The moral precepts of the Redeemer are superior to those of any and all that had gone before him. They are elevated, pure, expansive, benevolent - such as became the Son of God to proclaim. Indeed this is admitted on all hands. Infidels are constrained to acknowledge that all the moral precepts of the Saviour are eminently pure and benignant. If they were obeyed, the world would be filled with justice, truth, purity, and benevolence. Error, fraud, hypocrisy, ambition, wars, licentiousness, and intemperance, would cease; and the opposite virtues would diffuse happiness over the face of the world. Prophets had indeed delivered many moral precepts of great importance, but the purest and most extensive body of just principles of good morals on earth are to be found in the teachings of the Saviour.

(d) He has given to us the clearest view which man has had of the future state; and he has disclosed in regard to that future state a class of truths of the deepest interest to mankind, which were before wholly unknown or only partially revealed.

1. He has revealed the certainty of a state of future existence - in opposition to the Sadducees of all ages. This was denied before he came by multitudes, and where it was not, the arguments by which it was supported were often of the feeblest kind. The "truth"was held by some - like Plato and his followers - but the "arguments"on which they relied were feeble, and such as were untitled to give rest to the soul. The "truth"they had obtained by tradition; the "arguments"were their own.

2. He revealed the doctrine of the resurrection of the body. This before was doubted or denied by nearly all the world. It was held to be absurd and impossible. The Saviour taught its certainty; he raised up more than one to show that it was possible; he was himself raised, to put the whole matter beyond debate.

3. He revealed the certainty of future judgment - the judgment of all mankind.

4. It disclosed great and momentous truths respecting the future state. Before he came, all was dark. The Greeks spoke of Elysian fields, but they were dreams of the imagination; the Hebrews had some faint notion of a future state where all was dark and gloomy, with perhaps an occasional glimpse of the truth that there is a holy and blessed heaven; but to the mass of mind all was obscure. Christ revealed a heaven, and told us of a hell. He showed us that the one might be gained and the other avoided. He presented important motives for doing it; and had he done nothing more, his communications were worthy the profound attention of mankind. I may add:

(3) That the Son of God has claims on our attention from the manner in which he spoke. He spoke as one having "authority;"Mat 7:29. He spoke as a "witness"of what he saw and knew; Joh 3:11. He spoke without doubt or ambiguity of God, and heaven, and hell. His is the language of one who is familiar with all that he describes; who saw all, who knew all. There is no hesitancy or doubt in his mind of the truth of what he speaks; and he speaks as if his whole soul were impressed with its unspeakable importance. Never were so momentous communications made to people of hell as fell from the lips of the Lord Jesus (see notes on Mat 23:33); never were announcements made so suited to awe and appall a sinful world.

Whom he hath appointed heir of all things - see Psa 2:8; compare notes, Rom 8:17. This is language taken from the fact that he is "the Son of God."If a son, then he is an heir - for so it is usually among people. This is not to be taken literally, as if he inherits anything as a man does. An heir is one who inherits anything after the death of its possessor - usually his father. But this cannot be applied in this sense to the Lord Jesus. The language is used to denote his rank and dignity as the Son of God. As such all things are his, as the property of a father descends to his son at his death. The word rendered "heir"- κληρονόμος klēronomos - means properly:

\caps1 (1) o\caps0 ne who acquires anything by lot; and,

\caps1 (2) a\caps0 n "heir"in the sense in which we usually understand the word. It may also denote a "possessor"of anything received as a portion, or of property of any kind; see Rom 4:13-14. It is in every instance rendered "heir"in the New Testament. Applied to Christ, it means that as the Son of God he is possessor or lord of all things, or that all things are his; compare Act 2:36; Act 10:36; Joh 17:10; Joh 16:15. "All things that the Father hath are mine."The sense is, that all things belong to the Son of God. Who is so "rich"then as Christ? Who so able to endow his friends with enduring and abundant wealth?

By whom - By whose agency; or who was the actual agent in the creation. Grotins supposes that this means, "on account of whom;"and that the meaning is, that the universe was formed with reference to the Messiah, in accordance with an ancient Jewish maxim. But the more common and Classical usage of the word rendered "by"( διὰ dia ), when it governs a genitive, as here, is to denote the instrumental cause; the agent by which anything is done; see Mat 1:22; Mat 2:5, Mat 2:15, Mat 2:23; Luk 18:31; Joh 2:17; Acts , Act 2:22, Act 2:43; Act 4:16; Act 12:9; Rom 2:16; Rom 5:5. It may be true that the universe was formed with reference to the glory of the Son of God, and that this world was brought into being in order to show his glory; but it would not do to establish that doctrine on a passage like this. Its obvious and proper meaning is, that he was the agent of the creation - a truth that is abundantly taught elsewhere; see Joh 1:3, Joh 1:10; Col 1:16; Eph 3:9; 1Co 8:6. This sense, also, better agrees with the design of the apostle in this place. His object is to set forth the dignity of the Son of God. This is better shown by the consideration that he was the creator of all things, than that all things were made for him.

The worlds - The universe, or creation. So the word here - αἰών 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. Then it means the world - the material universe creation as it is. The only perfectly clear use of the word in this sense in the New Testament is in Heb 11:3, and there there can be no doubt. "Through faith we understand that the worlds were made by the Word of God, so that things which are seen were not made of things which do appear."The passage before us will bear the same interpretation, and this is the most obvious and intelligible. What would be the meaning of saying that the "ages"or "dispensations"were made by the Son of God? The Hebrews used the word - צולם ‛owlaam - in the same sense. It properly means "age, duration;"and thence it came to be used by them to denote the world - made up of "ages"or generations; and then the world itself. This is the fair, and, as it seems to me, the only intelligible interpretation of this passage - an interpretation amply sustained by texts referred to above as demonstrating that the universe was made by the agency of the Son of God. Compare Heb 1:10 note, and Joh 1:3 note.

Barnes: Heb 1:3

Who being the brightness of his glory - This verse is designed to state the dignity and exalted rank of the Son of God, and is exceedingly important with reference to a correct view of the Redeemer. Every word which is employed is of great importance, and should be clearly understood in order to a correct apprehension of the passage. First, in what manner does it refer to the Redeemer? To his divine nature? To the mode of his existence before he was incarnate? Or to him as he appeared on earth? Most of the ancient commentators supposed that it referred to his divine dignity before he became incarnate, and proceed to argue on that supposition on the mode of the divine existence. The true solution seems to me to be, that it refers to him as incarnate, but still has reference to him as the incarnate "Son of God."It refers to him as Mediator, but not simply or mainly as a man. It is rather to him as divine - thus, in his incarnation, being the brightness of the divine glory, and the express image of God. That this is the correct view is apparent, I think, from the whole scope of the passage. The drift of the argument is, to show his dignity as "he has spoken to us"Heb 1:1, and not in the period antecedent to his incarnation. It is to show his claims to our reverence as sent from God - the last and greatest of the messengers which God bas sent to man. But, then it is a description of him "as he actually is"- the incarnate Son of God; the equal of the Father in human flesh; and this leads the writer to dwell on his divine, character, and to argue from that; Heb 1:8, Heb 1:10-12. I have no doubt, therefore, that this description refers to his divine nature, but it is the divine nature as it appears in human flesh. An examination of the words used will prepare us for a more clear comprehension of the sense. The word "glory"- δόξα doxa - means properly "a seeming, an appearance;"and then:

(1)\caps1     p\caps0 raise, applause, honor:

(2)\caps1     d\caps0 ignity, splendor, glory;

(3)\caps1     b\caps0 rightness, dazzling light; and,

(4)\caps1     e\caps0 xcellence, perfection, such as belongs to God and such as there is in heaven.

It is probably used here, as the word - כבוד kaabowd - is often among the Hebrews, to denote splendor, brightness, and refers to the divine perfections as resembling a bright light, or the sun. The word is applied to the sun and stars, 1Co 15:40-41; to the light which Paul saw on the way to Damascus, Act 22:11; to the shining of Moses’ face, 2Co 3:7; to the celestial light which surrounds the angels, Rev 18:1; and glorified saints, Luk 9:31-32; and to the dazzling splendor or majesty in which God is enthroned; 2Th 1:9; 2Pe 1:17; Rev 15:8; Rev 21:11, Rev 21:23. Here there is a comparison of God with the sun; he is encompassed with splendor and majesty; he is a being of light and of infinite perfection. It refers to "all in God"that is bright, splendid, glorious; and the idea is, that the Son of God is the "brightness"of it all.

The word rendered "brightness"- ἀπαύγασμα apaugasma - occurs nowhere else in the New Testament. It means properly "reflected splendor,"or the light which emanates from a luminous body. The rays or beams of the sun are its "brightness,"or that by which the sun is seen and known. The sun itself we do not see; the beams which flow from it we do see. The meaning here is, that if God be represented under the image of a luminous body, as he is in the Scriptures (see Psa 84:11; Mal 4:2), then Christ is the radiance of that light, the brightness of that luminary - Stuart. He is that by which we perceive God, or by which God is made known to us in his real perfections; compare Joh 1:18; Joh 14:9. - It is by him only that the true character and glory of God is known to people. This is true in regard to the great system of revelation but it is especially true in regard to the views which people have of God. Mat 11:27 - "no man knoweth the Son but the Father; neither knoweth any man the Father save the Son, and he to whomsoever the Son will reveal him."

The human soul is dark respecting the divine character until it is enlightened by Christ. It sees no beauty, no glory in his nature - nothing that excites wonder, or that wins the affections, until it is disclosed by the Redeemer. somehow it happens, account for it as people may, that there are no elevating practical views of God in the world; no views that engage and hold the affections of the soul; no views that are transforming and purifying, but those which are derived from the Lord Jesus. A man becomes a Christian, and at once he has elevated, practical views of God. He is to him the most glorious of all beings. He finds supreme delight in contemplating his perfections. But he may be a philosopher or an infidel, and though he may profess to believe in the existence of God, yet the belief excites no practical influence on him; he sees nothing to admire; nothing which leads him to worship him; compare Rom 1:21.

And the express image - 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."

Of his person - The word "person"with us denotes an individual being, and is applied to human beings, consisting of body and soul. We do not apply it to anything dead - not using it with reference to the body when the spirit is gone. It is applied to man - with individual and separate consciousness and will; with body and soul; with an existence separate from others. It is evident that it cannot be used in this sense when applied to God, and that this word does not express the true idea of the passage here. Tyndale renders it, more accurately, "substance."The word in the original - ὑπόστασις hupostasis - whence our word "hypostasis,"means, literally, a "foundation,"or "substructure."Then it means a well-founded trust, firm expectation, confidence, firmness, boldness; and then "reality, substance, essential nature."In the New Testament, it is rendered "confident,"or "confidence"2Co 9:4; 2Co 11:17; Heb 3:14; "substance"Heb 11:1; and "person"in the passage before us. It is not used elsewhere. Here it properly refers to the essential nature of God - what distinguishes him from all other beings, and which, if I may so say, "constitutes him God;"and the idea is, that the Redeemer is the exact resemblance of "that."This resemblance consists, probably, in the following things - though perhaps the enumeration does not include all - but in these he certainly resembles God, or is his exact image:

(1) In his original mode of being, or before the incarnation. Of this we know little. But he had a "glory with the Father before the world was;"Joh 17:5. He was "in the beginning with God, and was God;"Joh 1:1. He was in intimate union with the Father, and was one with Him, in certain respects; though in certain other respects, there was a distinction. I do not see any evidence in the Scriptures of the doctrine of "eternal generation,"and it is certain that that doctrine militates against the "proper eternity"of the Son of God. The natural and fair meaning of that doctrine would be, that there was a time when he had not an existence, and when he began to be, or was begotten. But the Scripture doctrine is, that he had a strict and proper eternity. I see no evidence that he was in any sense a "derived being"- deriving his existence and his divinity from the Father. The Fathers of the Christian church, it is believed, held that the Son of God as to his divine, as well as his human nature, was "derived"from the Father. Hence, the Nicene creed speaks of him as "begotten of the Father before all worlds; God of God, Light of Light, very God of very God, begotten not made"- language implying derivation in his divine nature. They held, with one voice, that he was God (divine); but it was in this manner; see Stuart, Excursus III. on the Epistle to the Hebrews . But this is incredible and impossible. A derived being cannot in any proper sense be "God"; and if there is any attribute which the Scriptures have ascribed to the Saviour with special clearness, it is that of proper eternity; Rev 1:11, Rev 1:17; Joh 1:1.

(Perhaps the doctrine of Christ’ s natural or eternal Sonship had been as well understood without the help of the term "generation,"which adds nothing to our stock of ideas on the subject, and gives rise, as the above remarks prove, to objections which attach altogether to the "word,"and from which the "doctrine"itself is free. In fairness however, it should be remembered that, like many other theological terms, the term in question, when applied to Christ’ s Sonship, is not to be understood in the ordinary acceptation, as implying derivation or extraction. It is used as making some approach to a proper term only, and in this case, as in others of like nature, it is but just to respect the acknowledged rule that when human phraseology is employed concerning the divine nature, all that is imperfect, all that belongs to the creature, is to be rejected, and that only retained which comports with the majesty of the Creator. It is on this very principle that Prof. Stuart, in his first excursus, and Trinitarians generally, have so successfully defended the use of the word "person"to designate a distinction in the Godhead. Overlooking this principle, our author deduces consequences from the doctrine of eternal generation, which do not properly belong to it, and which its advocates distinctly repudiate.

That doctrine cannot militate against the proper eternity of the Son, since, while it uses the term "generation,"not "more human,"but with every thing of human informity separated from it, it supplies also the adjunct "eternal."Whatever some indiscreet advocates of the eternal Sonship may have affirmed, it should never be forgotten, that the ablest friends equally with the author, contend that there is no "Derivation or communication of essence from the Father to the Son.""Although the terms "Father"and "Son"indicate a relation analogous to that among people, yet, as in the latter case, it is a relation between two material and separate beings, and in the former, is a relation in the same Spiritual essence, the one can throw no light upon the other; and to attempt to illustrate the one by the other is equally illogical and presumptuous. We can conceive the communication of a material essence by one material being to another, because it takes place in the generation of animals; but the communication of a spiritual, indivisible, immutable essence is altogether inconceivable, especially when we add, that the supposed communication does not constitute a different being, but takes place in the essences communicating."

Dick’ s Theology, vol. 2, page 71. It is readily allowed that the Fathers, and many since their times, have written unguardedly on this mysterious subject: but their errors, instead of leading us to reject the doctrine entirely, should lead us only to examine the Scriptures more fully, and form our opinions on them alone. The excellent author already quoted has well remarked: "I cannot conceive what object they have in view who admit the Divinity, but deny the natural Sonship of our Saviour, unless it be to get rid of the strange notions about communication of essence and subordination which have prevailed so much; and in this case, like too many disputants, in avoiding one extreme, they run into the other.")

It may have been that it was by him that the perfections of God were made known before the incarnation to the angelic world, but on that point the Scriptures are silent.

\caps1 (2) o\caps0 n earth he was the brightness of the divine glory, and the express image of his person:

\tx720 \tx1080 (a)    It was by him, eminently, that God was made known to human beings - as it is by the beams of the sun that that is made known.

(b)    He bore an exact resemblance to God. He was just such a being as we should suppose God to be were he to become incarnate, and to act as a man.

He was the embodied representation of the Deity. He was pure - like God. He was benevolent - like God. He spake to the winds and storms - like God. He healed diseases - like God. He raised the dead - like God. He wielded the power which God only can wield, and he manifested a character in all respects like what we should suppose God would evince if he appeared in human flesh, and dwelt among people and this is saying much. It is in fact saying that the account in the Gospels is real, and that the Christian religion is true. Uninspired men could never have drawn such a character as that of Jesus Christ, unless that character had actually existed. The attempt has often been made to describe God, or to show how be would speak and act if he came down to earth.

Thus, the Hindus speak of the incarnations of Vishnu; and thus Homer, and Virgil, and most of the ancient poets, speak of the appearance of the gods, and describe them as they were supposed to appear. But how different from the character of the Lord Jesus! they are full of passion, and lust, and anger, and contention, and strife; they come to mingle in battles, and to take part with contending armies, and they evince the same spirit as men, and are merely "men of great power, and more gigantic passions; "but Christ is God in human nature. The form is that of man; the spirit is that of God. He walks, and eats, and sleeps as a man; he thinks, and speaks, and acts like God. He was born as a man - but the angels adored him as God. As a man he ate; yet by a word he created food for thousands, as if he were God. Like a man he slept on a pillow while the vessel was tossed by the waves; like God be rose, and rebuked the winds and they were still. As a man he went, with affectionate interest, to the house of Martha and Mary. As a man he sympathized with them in their affliction, and wept at the grave of their brother; like God he spoke, and the dead came forth to the land of the living. As a man he traveled through the land of Judea. He was without a home. Yet everywhere the sick were laid at his feet, and health came from his touch, and strength from the words of his lips as if he were God. As a man he prayed in the garden of Gethsemane; he bore his cross to Calvary; he was nailed to the tree: yet then the heavens grew dark, and the earth shook and the dead arose as if he were God. As a man he slept in the cold tomb - like God he rose, and brought life and immortality to light.

He lived on earth as a man - he ascended to heaven like God. And in all the life of the Redeemer, in all the variety of trying situations in which he was placed, there was not a word or action which was inconsistent with the supposition that he was the incarnate God. There was no failure of any effort to heal the sick or to raise the dead; no look, no word, no deed that is not perfectly consistent with this supposition; but on the contrary, his life is full of events which can be explained on no other supposition than that he was the appropriate shining forth of the divine glory, and the exact resemblance of the essence of God. There are not two Gods - as there are not two suns when the sun shines. It is the one God, in a mysterious and incomprehensible manner shining into the world in the face of Jesus Christ. See note on 2Co 4:6. As the wax bears the perfect image of the seal - perfect not only in the outline, but in the filling up - in all the lines, and features, and letters, so is it with the Redeemer. There is not one of the divine perfections which has not the counterpart in him, and if the glory of the divine character is seen at all by people, it will be seen in and through him.

And upholding all things by the word of his power - That is, by his powerful word, or command. The phrase "word of his power"is a Hebraism, and means his efficient command. There could not be a more distinct ascription of divinity to the Son of God than this. He upholds or sustains all things - that is, the universe. It is not merely the earth; not only its rocks, mountains, seas, animals and human beings, but it is the universe - all distant worlds. How can he do this who is not God? He does it by his word - his command. What a conception! That one simple command should do all this! So the world was made when God "spake and it was done; he commanded and it stood fast;"Psa 33:9. So the Lord Jesus commanded the waves and the winds, and they were still Mat 8:26-27; so he spoke to diseases and they departed, and to the dead land they arose; compare Gen 1:3. I do know how people can "explain away"this ascription of infinite power to the Redeemer. There can be no higher idea of omnipotence than to say that he upholds all things by his word; and assuredly he who can "hold up"this vast universe so that it does not sink into anarchy or into nothing, must be God. The same power Jesus claimed for himself; see Mat 28:18.

When he had by himself purged our sins - "By himself"- not by the blood of bulls and lambs, but by his own blood. This is designed to bring in the grand feature of the Christian scheme, that the purification made for sin was by his blood, instead of the blood which was shed in the temple-service. The word rendered here "purged"means "purified"or "expiated;"see notes on Joh 15:2. The literal rendering is, "having made purification for our sins."The purification or cleansing which he effected was by his blood; see 1Jo 1:7 "The blood of Jesus Christ cleanseth from all sin."This the apostle here states to have been the great object for which he came, and having done this, he sat down on the right hand of God; see Heb 7:27; Heb 9:12-14. It was not merely to teach that he came; it was to purify the hearts of people, to remove their sins, and to put an end to sacrifice by the sacrifice of himself.

Sat down on the right hand of the Majesty on high - Of God; see the notes on Mar 16:19; Eph 1:20-23.

Barnes: Heb 1:4

Being made so much better - Being exalted so much above the angels. The word "better"here does not refer to moral character, but to exaltation of rank. As Mediator; as the Son of God in our nature, he is exalted far above the angels.

Than the angels - Than all angels of every rank; see notes on Eph 1:21; compare 1Pe 3:22. "Angels, and authorities, and powers being made subject unto him."He is exalted to his mediatorial throne, and all things are placed beneath his feet.

As he hath by inheritance - Or in virtue of his name - the Son of God; an exaltation such as is implied in that name. As a son has a rank in a family above servants; as he has a control over the property above that which servants have, so it is with the Mediator. He is the Son of God: angels are the servants of God, and the servants of the church. They occupy a place in the universe compared with what he occupies, similar to the place which servants in a family occupy compared with that which a son has. To illustrate and prove this is the design of the remainder of this chapter. The argument which the apostle insists on is, that the title "the Son of God is to be given to him alone. It has been conferred on no others. Though the angels, and though saints are called in general "sons of God,"yet the title"the Son of God"has been given to him only. As the apostle was writing to Hebrews, he makes his appeal to the Hebrew Scriptures alone for the confirmation of this opinion.

A more excellent name - To wit, the name Son. It is a more honorable and exalted name than has ever been bestowed on them. It involves more exalted privileges, and entitles him on whom it is bestowed to higher respect and honor than any name ever bestowed on them.

Poole: Heb 1:2

Hath in these last days the gospel day, last, as after the days of the old world, and after the law given to Israel by Moses: the days of the fourth kingdom of the Roman empire, in the height of which Christ came into the world, and at the end of it shall accomplish his kingdom, Dan 2:40,44 . The last, because the perfection of those types which went before, when Christ settled in the church that religion which must remain unalterable, to the end of the world, Heb 12:25-28 : the best days for clearest light and greatest mercies.

Spoken revealed his will to us once and entirely, Joh 1:17,18 Jude 1:3,4 ; discovering the excellent things of God more clearly than they were before, Eph 3:3-11 1Pe 1:10-12 .

To us: the believing Hebrews were so favoured beyond their fathers, to have the best revelation of God in Christ made to them, Mat 13:16,17 Lu 10:23,24 .

By his Son our Lord Jesus Christ, who cometh out of the Father as a Son, Joh 1:14 16:28 . He is his bosom Son, nearest his heart, Joh 1:18 ; the complete Word of him, creating the new world as well as the old, Joh 1:1 ; his wisdom, who teacheth without any mistake, declaring all of God, being truth itself, and exhibiting of it, what he hath seen as well as heard, Joh 3:11 .

Whom this Son, who naturally issueth from his Father by a Divine and anutterable generation, Pro 8:22-31 30:4 . On him all the Father’ s love doth terminate, Col 1:13 . He is to be the Founder and Builder of God’ s family, propagating being to a holy seed for him, Heb 3:3-6 .

He hath appointed the Father hath chosen and ordained him as God-man to heirship by an inviolable ordinance of his decree, as 1Pe 1:20 ; compare Eph 1:10 ; giving him thereby right and title to all things; appointing to him his nature, Heb 2:16 , compare Heb 10:5 ; his offices in this nature, his kingly, Psa 2:6,7 , his priestly, Heb 3:1,2 , his prophetical, Act 3:22 ; being heir by nature, as God the Son, and heir by an irresistible ordinance, as God-man Mediator: so as he had a super-added right from the Father, which right he was able to make over to us, but his natural right he could not, Rom 8:17 . And he was by solemn investiture put in possession of it at his ascension, when he sat down on the Father’ s right hand, Heb 12:2 Mat 28:18 Eph 1:20-22 Phi 2:9-11 .

Heir Lord Proprietor, who hath sovereign and universal power over all, being the firstborn, and receiving the right of it in the whole inheritance, Psa 89:27 Rom 8:29 Col 1:15,18 . The lot and portion is fallen to him by God’ s law, the heir being Lord of all, Gal 4:1 ; being heir of his brethren, Psa 2:8 , and the builder and purchaser of his inheritance, Rev 5:9-14 ; compare 1Pe 1:3,4,18,19 ; possessing the inheritance during his Father’ s life, and making all his brethren heirs of it with him.

Of all things of all things within the compass of God, all that God is, all that God hath, all that God can or will do. All dominions of God, heaven, earth, and hell, are his. He is Lord of angels, Eph 1:21 Col 1:18 , and hath made them fellow servants with us, to himself, and ministering guards to us, Heb 1:14 Rev 5:11 19:10 : of devils, to overrule them, who cannot go or come but as he permits them, Mat 8:31 Col 2:15 : of saints, Joh 17:13 Rom 8:29 : of wicked men, his enemies, 2Th 1:8,9 : of all creatures, Col 1:15-17 : of all God’ s works, spiritual, temporal, past, present, or to come; pardon, peace, righteousness, life, glory; all blessings of all sorts, for time and for eternity. This Son-prophet hath right to, actual possession of, and free and full disposal of them. All, both in law and gospel, his, Moses himself, and all his work, to order, change, and do his pleasure with.

By whom his Son God-man, a joint cause, a primary and principal agent with the Father, and not a mere instrument, second in working as in relation; by this Word and Wisdom of God, who was the rule and idea of all things, all things were modelled, received their shapes, forms, and distinct beings, Joh 1:1-3 5:19,20 Col 1:16 . In the works of the Trinity, what one relation is said to do the other do, but in their order, answerable to the three principles in every action, wisdom, will, and power.

He made created and framed, giving being where there was none, causing to subsist; suggesting herein his ability for redemption work. He who made the world can remove it, Heb 11:3 .

The worldstouv aiwnav , scarce to be met with in any part of Scripture but this Epistle; strictly it signifieth ages, and things measured by time; answer it doth to the Hebrew Mlwe which imports both an age and the world: so ages are here well translated worlds, all creatures and things measured by them. The Scriptures acquaint us with an upper world, and the inhabitants thereof, angels and glorified saints; the heavenly world, Heb 1:10 , where the morning stars sang together, Job 38:7 ; compare Gen 1:1 . There is a lower earthly world, with its inhabitants, men, who live on the things in it, Psa 24:1 . And there is a regenerate world, the new heavens and new earth made by Christ, and a new sabbath for them, Heb 12:26-28 ; compare 2Pe 3:13 . There is Adam’ s world that now is, this present world, Eph 1:21 ; and the world to come, which as it is made by, so for, the Second Adam, the Lord from heaven, in which he eminently is to reign, Psa 8:5-8 ; of which see Heb 2:5 .

Poole: Heb 1:3

Who being the brightness the same gospel minister, God’ s Son, was, as to his person, apaugasma , a brightness shining out: which word sets forth the natural eternal generation of God the Son, discovering both the rise and flux of his being, and the beauteous and glorious excellency of it. It is the same in the sight of it with the Father’ s, the brightness of glory, light of light, glory of glory to perfection, streaming from his Father incessantly; as beams issue from the sun, or the mental word is the invisible brightness of that spiritual light the intellect.

Of his glory essential glory. Light is a faint, visible resemblance of God’ s essence, his manifestation of himself in glory hath been by light; to Moses, Exo 33:18-23 34:5,29-31 ; to Isaiah, Isa 6:1-4 ; to Ezekiel, Eze 1:4-28 , and Eze 10:1-22 ; to Daniel, Dan 10:5,6,8,16-19 ; to John, Rev 1:1-20,4:1-11 , and Rev 5:1-14 . And so Christ represented that of his person at his transfiguration, Mat 17:1-7 . If created light be glorious in the sun, in angels; how much more God’ s essential glory! Purity, beauty, light, how pleasant! But what are these to God? However the being of God be conceived, as wisdom, holiness, goodness, justice, power, the excellency of these above all created beings is this glory. No being is glory but God’ s; this fundamental excellency shines no where as in this Son, Joh 1:14 . By this are Father and Son declared distinct relations, subsisting together and co-eternal.

And the express image as the beams are with the sun the same in time, yet are weaker, therefore the Holy Ghost adds, he is his very image; carakthr is an engraven image of the Father, every way like him; the word signifieth a sculpture, print, engraving, or seal; intimating its distinction from what impressed it, and its likeness or parity to it: so is the Son’ s a distinct relation, yet naturally and integrally having all that might liken him to his Father, Col 1:15 .

Of his personthv upostasewv autou , of his subsistence. He is not the character of the Godhead, or of the Divine essence, but of the Father, the personal subsistence in the Deity. He is one and the same God with the Father, but his character as God is a Father, so that who seeth him seeth his Father, Joh 14:9 ; he is the visible representation of him, Col 2:9 .

And upholding the whole work of Providence is set out by upholding; ferwn imports sustaining, feeding, preserving, governing, throwing down, raising up, comforting, and punishing, &c. All would have fallen in pieces on man’ s sin, had not he interposed, and stopped the world when it was reeling back into nothing, Col 1:17 ; and to this instant he preserveth and ruleth all, Isa 9:6 Joh 5:22 .

All thingsta panta , a full, universal, comprehensive all, persons and things, angels, men, creatures good and bad, small and great, with all events, Act 17:24-31 .

By the word of his power not by an articulate voice, but his beck, will, or powerful command, whereby he doth whatsoever he pleaseth; his absolute, powerful, irresistible word; he acts as easily as others speak; there is no distinguishing between this word and power, they went together in the creation, Gen 1:3,6,7 , and do so in his providence, Psa 33:9 148:8 .

When he had by himself when this God-man, as the great gospel High Priest, so styled, Heb 2:17 , had by himself alone, being altar and sacrifice, as well as Priest, the sole efficient of this work without any assistance. He, by his eternal Spirit, offered up a sacrifice propitiatory to God, his human nature hypostatically united to his Divine, and expiring his soul, he immediately entered with the blood of the covenant the holy of holiest in heaven, and presenting it before the eternal Judge, made full satisfaction and expiation for sins, Heb 7:17 9:11,12,14,24,26 10:10,12,14 .

Purged by his satisfaction and merit, removing both the guilt and stain of sin; so as God, the injured Lawgiver, could be just as well as merciful in pardoning it; and justifying those who believe and plead it from the condemnation they were liable to for it, Rom 3:24-26 1Jo 1:7,9 ; and mortifying and killing sin in them by his purchased Spirit, Rom 10:10,12,14,18 ; compare 1Co 6:11 Eph 5:25-27 .

Our sins the sins of men, and not of angels; and the consequents of them, removing guilt, stain, and punishment, which they would fasten on us by his self-sacrifice, Heb 2:16 .

Sat down after his atoning for sinners, at the forty days’ end he ascended in his human nature, immortal in body and soul, and entered the second time the holy of holiest in heaven; and then ekayisen , made himself to sit as High Priest in the most honourable and immovable state and condition. He did not stand, as the typical high priest before God’ s ark, but sat; and in this co-operated with his Father, and obeyed him, Psa 110:1 ; angels, and men, and creatures, all subjected to him, Eph 1:20-22 . He doth sit quietly, Act 3:21 , and surely; there is no shaking him from his ever-interceding for his, Heb 7:25 .

On the right hand a similitude expressing the height of glory that this God-man is advanced to; alluding to the state of the greatest king on his throne in his majesty, Eze 1:4,26-28 Da 7:9-14 1Ti 1:17 . He is exalted by the royal Father as his eldest Son, invested with Godlike power, majesty, and glory, as Heb 8:1 Heb 10:12 12:2 ; there enjoying all that happiness, blessedness, all those dignities and pleasures, Psa 16:11 ; fulness of honour and glory, Heb 2:7 ; of government, rule, and dominion, Mat 28:18 ; of all royal and glorious abilities and endowments for the managing all things; he enjoyeth all these as the Father himself doth, who ordereth all by him, so as no creature is capable of it, Heb 1:13 . All the power of doing all things in all worlds is lodged in his hands.

Of the Majesty on high in the highest heaven is this possessed by him, and there is he to display his glory in ordering all, Heb 7:26 Heb 8:1 Eph 4:10 : as in the happiest, so in the highest place is he to rule for ever; our advantage is by it, Eph 2:6 , as to best of places and states.

Poole: Heb 1:4

Being made so much better than the angels: this God-man, the great gospel Minister, is more excellent than angels, and so must surpass all the prophets. He became thus by being surety constituted and declared, as ordained by God’ s decree from eternity, in eminency above them by actual investiture on his ascension, Eph 1:20,21 . A more excellent person he is beyond any comparison for his Divine nature, and in his human transcending the angelical, on the account of the hypostatical union: see Heb 1:6 .

Angels these were spirits likest God, and called Elohims, or gods, Heb 1:7 Psa 104:4 ; being most pure, glorious, powerful, and heavenly creatures, Mar 8:38 13:32 2Th 1:7 ; of various ranks, orders, and degrees, Eph 1:21 Col 1:16 ; used by Christ as his ministers in the delivering of his law on Mount Sinai to Israel, Heb 2:2 Act 7:53 Gal 3:19 . The measure of his transcendency over these, for person, office, and name, is infinitely beyond expression.

As he hath by inheritance obtained a more excellent name this was his peculiar, hereditary lot, due to him by natural right, as the heir and first-born of God, justly acquired by him, and actually possessed of him, not as a mere title, but a name descriptive of his person, distinguishing him from, and setting him above, all others: God the Son incarnate, Isa 7:14 9:6 ; Lord over all creatures in heaven and in earth, and under it, Phi 2:9-11 ; not a simple messenger, but a Son, Mat 17:5 Joh 1:18 ; the Redeemer, Justifier, and Saviour of his people, Luk 1:31,32 . He is a person of name famous for power, glory, and dignity above all others, Eph 1:21 Phi 2:9-11 .

A more excellent name than theydiaforwteron , differencing from, and setting above, all the names of angels for eminency, the archangel himself being a servant and attendant on him, 1Th 4:16 . His is more differencing and transcending in his kind than the name of angels is in their kind; he is above whatever they can pretend to, and so a more excellent Prophet than they. He hath in all things, as well as name, over them the pre-eminency.

PBC: Heb 1:1

Introduction to Hebrews

At the beginning of every concentrated study, it is important to ask certain questions: Who wrote this specific book or letter? To whom was it written? What historical occasion provoked its writing? What is the general theme? With this general overview, the content of the book will be easier to understand.

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The God of the Bible is a God who communicates to man; he has put his thoughts into words; he is not silent. Theologically, God’s self-disclosure is called " revelation," a word that means ‘unveiling.’ The doctrine of revelation means that God has made himself known to us in the same way that we make ourselves known to one another: by talking. It is a very humbling doctrine, for it assumes that because God in his greatness is beyond the reach of finite minds, people would have never known him unless he had taken the initiative to make himself known to them. Man can only know Him, consequently, through what he has disclosed of himself. " Without revelation," John R. W. Stott has said, " we would not be Christians at all but Athenians, and all the world’s altars would be inscribed ‘to an unknown God’." Ac 17:23

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What is the writer’s purpose in Hebrews? He is concerned to demonstrate the superior value of the Christian faith to the Jew’s religion. Under the relentless pressure of persecution, the Hebrew Christians to whom he writes are considering a return to Judaism. Such a return, the writer argues, would constitute the abandoning of the superior for the inferior, the substitution of the shadow for the substance.

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The Author

Who wrote Hebrews? In fact, we don’t know for sure. Unlike most of the other New Testament epistles, the author does not state his name. Historically, the letter has been attributed to Paul, but the style of Hebrews is different from Paul’s thirteen other letters in the New Testament. Others have suggested Clement of Rome, Barnabas, Luke, Apollos, and Priscilla. Besides Paul, Barnabas and Apollos seem to be the most credible choices.

In my estimation (and this is only personal conjecture), Paul is the most likely author. Though the style of Hebrews is different from Paul’s other letters, the theological content and the logical argument is strikingly similar. Furthermore, in 2Th 3:17-18, Paul identifies his special signature- " the token in every epistle" -in terms of the benediction " The grace of our Lord Jesus Christ be with you all. Amen." Interestingly, Heb 13:25 closes with this benediction. Also, the book closes with the salutation " They of Italy salute you." {Heb 13:24} If the book was written in the early A.D. 60’s, as most scholars believe, this would coincide with Paul’s second imprisonment in Rome (Italy).

Potential hurdles to a Pauline authorship include the following arguments: (1) Why did the author begin with " God," {Heb 1:1} when Paul always started his letters with " Paul, a servant of God...?" ( 2) This is an epistle to Jews (i.e. Hebrews), but Paul was the apostle to the Gentiles. (3) The epistle was written in Hellenistic Greek; if Paul was the author, why did he not address his Jewish brethren in their natural language of Hebrew?

In the light of Paul’s passionate love and desire for his own Jewish brethren, however, these questions may be answered. This is the man who said, " I could wish myself accursed from Christ, for my brethren’s sake, my kinsmen according to the flesh," {Ro 9:3} and " My heart’s desire and prayer to God for Israel is, that they might be saved..."{Ro 10:1} He desperately wanted to preach the gospel to his fellow Israelites, but God had chosen him to bear the name of Christ to the Gentiles. Submissive to God’s will, Paul journeyed extensively throughout the Mediterranean world, preaching to " the Greek and the Barbarian." {Ro 1:14} He never lost his passion, though, for the Jews. When he received word of the poverty of the Jerusalem saints, he organized a relief effort among the Gentile churches for the Jewish Christians. {Ac 11:29; 24:17; Ro 15:26; 1Co 16:12; 2Co 9:1; Ga 2:9-10} It is not inconsistent with his passion for the welfare of his fellow Hebrews, then, that he would address through his pen those whom God did not allow him to address with his lips.

It is possible, therefore, that Hebrews starts with " God" instead of " Paul," because Paul had no recognized authority among the Jewish Christians, certainly not like Peter and John. He was, after all, sent to the Gentiles. The writer starts with " God," moreover, because the letter is written in the style of a sermon. Paul’s other letters were didactic, but Hebrews is a " Jewish homily [i.e. sermon]." The tone of this sermon is pastoral and serious. This is no mere literary essay or theoretical treatise. A spirit of zeal and urgency, like a pastor preaching to his flock, pervades the entire letter. This is certainly in keeping with Paul’s passion for his countrymen. If he wrote it from Rome, furthermore, then Luke, his resident physician, could have easily been his penman, as he was in other epistles. This may account for the fact that the epistle was written in Greek.

Granted, this is all speculative and vague. But the writer clearly had a pastoral love for the spiritual welfare of these Jewish Christians and a thorough knowledge of the Old Testament and the implications of the ceremonial law. Paul certainly fits this description. Because of the mystery that enshrouds it, however, it is important to avoid dogmatism.

The Readers

To whom was the book written? Obviously, as the name implies, it was written to Jews. More specifically, the letter is addressed to Jewish Christians, i.e. Jews who have been converted to Christianity. The gospel, you may remember, began in Jerusalem. From there, it spread to Judea, then Samaria, then to the farthest reaches of the Mediterranean world. {Ac 1:8} The earliest converts, consequently, were Jewish. After the stoning of Stephen, the Jewish Christians were dispersed from their central location in Jerusalem throughout the entire land of Palestine. {Ac 8:1-6} It was to these Jewish Christians of the Dispersion, therefore, still living in a predominately Jewish environment, that Hebrews is addressed.

The letter was no doubt written prior to A.D. 70, when Jerusalem was destroyed and the temple sacrifices ceased, for the writer speaks of the levitical sacrifices in the present tense, indicating that temple worship had not yet ceased. Other features, coupled with this fact, place the time of writing in the 60’s.

The Historical Occasion

Why, then, was the letter written? The answer to this question provides the key to unlocking the general theme and message of Hebrews. It is apparent that a very serious crisis threatens the purity of the early church. A situation has arisen in which these Jewish Christians were considering a compromise of their faith and the abandonment of the gospel. Living in Palestine, a Jewish environment, they were subjected to daily indignities, public abuse, the plundering of their property, imprisonment, and the prospect of martyrdom from their countrymen. Why were they persecuted with such hostility? Because these Jewish Christians were regarded as traitors to their ancestral religion. Many of them lost their jobs, their families, their reputation, and their material possessions. Perhaps this cultural antagonism toward those who had broken from the traces of Judaism by confessing faith in Jesus Christ as Lord was largely responsible for the terrible poverty of the mother-church in Jerusalem. The Hebrews, in other words, were socially ostracized. {Heb 10:32-34; 12:4; 13:13-14}

Under the relentless pressure of persecution, they were tempted to recant and withdraw from their new profession of faith. They were ready to surrender on the battlefield. The pressures were just too great.

Some had already gone back. They were called the lapseis, because they had lapsed into their former religion in order to purchase ease and comfort. It is likely that this ultimate compromise and renunciation of their profession of faith is the basis of the severe warnings in Heb 6:1-20 and Heb 10:1-39. Others had slipped into a state of complacency, at a spiritual standstill and in danger of backsliding. {Heb 5:12-14} Some had forsaken the public assembly of the house of God. {Heb 10:25} Most were discouraged and fearful, and were beginning to weaken beneath the assault. {Heb 12:12-13}

Hebrews is written, consequently, to persuade them to resist the strong temptation to surrender and to persevere in faith. Perseverance is one of the key words of the book. In fact, the writer terms the letter, in Heb 13:22, a " word of exhortation." Interestingly, the word " exhortation" implies a double concept of both " warning" and " encouragement." This letter includes at least five strong warnings about the danger of apostasy. " You can’t leave the superior and return to the inferior," the author says, " without incurring the judgment of God." As a faithful pastor, however, the writer balances his stern warnings with gentle encouragements. " Your High Priest can be touched with the feeling of your infirmities," he reminds them. Warning, to arouse them from the lethargy of fear, and encouragement, to incite them to persevere in the race of faith, are beautifully blended in Hebrews.

Theme

Key words in the book include the words " better" (as he reminds them of the superior blessings of the New Covenant to the Old) and " once" (as he reminds them of the fulfillment of the Jewish religion in the once for all sacrifice of Jesus Christ). The theme of the book is The Supremacy of Jesus Christ. The entire Old Testament, says the writer, pointed forward to One who is Prophet, Priest, and King, {Heb 1:1-3} Jesus Christ. Jesus is superior to the angels, the prophets, the sacrifices, and the entire old order. By encouraging them to re-evaluate their blessings and to consider the Lord Jesus Christ who was set down at the right hand of God, and by warning them of the danger of sinning against the light of knowledge, the writer urges them to endure to the finish line. What a relevant message for us today!

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God Has Spoken Heb 1:1-3

The God of the Bible is a God who communicates to man; he has put his thoughts into words; he is not silent. Theologically, God’s self-disclosure is called " revelation," a word that means ‘unveiling.’ The doctrine of revelation means that God has made himself known to us in the same way that we make ourselves known to one another: by talking. It is a very humbling doctrine, for it assumes that because God in his greatness is beyond the reach of finite minds, people would have never known him unless he had taken the initiative to make himself known to them. Man can only know Him, consequently, through what he has disclosed of himself. " Without revelation," John R. W. Stott has said, " we would not be Christians at all but Athenians, and all the world’s altars would be inscribed ‘to an unknown God’."{Ac 17:23}

Where has God revealed himself? First, he has revealed himself in nature. {Ps 19:1-6; Ro 1:18-25} This is called Natural or General Revelation. Every human being, says Paul, instinctively and inherently knows that God exists and that he/she is ultimately accountable to that God for violations of his moral law, so that they are without excuse. The problem of the atheist, according to Ro 1:1-32, is not an intellectual problem but a moral problem -not a lack of knowledge but the refusal to acknowledge God as God, {Ro 1:21} for God has unveiled himself to all men in creation.

Secondly, he has revealed himself in Scripture. {Ps 19:7-14; Ro 1:16-17} This is called Special Revelation. It is more specific, rational, and comprehensive than natural revelation. He has revealed himself in words to minds. It is a rational revelation to rational creatures. In the New Testament, special revelation was given directly to the apostles, who then communicated God’s truth to us through their words. {Mt 16:17; Eph 3:3-4} Revelation, in other words, was communicated to man via the vehicle of inspiration. As we read and study God’s revealed word, therefore, we need illumination from God the Holy Spirit. {Eph 1:18} An outline of the doctrine of revelation looks like this:

I Natural Revelation (Visible and Empirical)

A.  In Nature or Creation

B.  Through Historical Deeds

II Special Revelation (Verbal and Rational)

A.  In O. T. direct revelation to the prophets

B.  In N.T., direct revelation to the apostles

1.            Communicated via Inspiration (Objective)

2.            Comprehended by Illumination (Subjective)

General revelation differs from special revelation in terms of its audience (everyone everywhere vs particular people in particular places), its nature (visual vs verbal; continuous vs final and complete), and its message (creation vs salvation).

" Hebrews" begins with an assertion of the fact that the God of Judaism and the God of Christianity is a God who speaks, a God who reveals himself verbally. The prologue {Heb 1:1-3} suggests that special revelation has been progressive revelation. The very core of the Bible is the story of God speaking to men and revealing himself at various times and in different ways (i.e. audible voice, theophanies, dreams, visions) to " the fathers by the prophets," a little here and a little more there. This progressive or gradual revelation has culminated, however, in God’s final and complete " Word," His own Son. {Heb 1:2} Jesus Christ is the Revealer of God, the grand finale of God’s self-disclosure, the One in whom and through whom God has spoken his last word. Through " the record that God has given of His Son," {1Jo 5:10} that is, through the Bible, God still speaks today. A close adherence to Scripture will protect us from two equally dangerous extremes: ( 1) The extreme that God is silent today; (2) The extreme that God is still giving revelation outside of Scripture.

Hebrews teaches that God has spoken, once and for all. Through that revelation, he still speaks. That’s the message of Hebrews: " God has spoken; how will you respond to him?" Are you listening to his voice?

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PBC: Heb 1:2

To be proclaimed as God’s eternal son is to proclaim Jesus as co-eternal and co-equal, having the same nature and standing as God. He is God. That’s the point made here.

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The very core of the Bible is the story of God speaking to men and revealing himself at various times and in different ways (i.e. audible voice, theophanies, dreams, visions) to " the fathers by the prophets," a little here and a little more there. This progressive or gradual revelation has culminated, however, in God’s final and complete " Word," His own Son. {Heb 1:2} Jesus Christ is the Revealer of God, the grand finale of God’s self-disclosure, the One in whom and through whom God has spoken his last word. Through " the record that God has given of His Son," {1Jo 5:10} that is, through the Bible, God still speaks today. A close adherence to Scripture will protect us from two equally dangerous extremes: (1) The extreme that God is silent today; (2) The extreme that God is still giving revelation outside of Scripture.

Hebrews teaches that God has spoken, once and for all. Through that revelation, he still speaks. That’s the message of Hebrews: " God has spoken; how will you respond to him?" Are you listening to his voice?

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PBC: Heb 1:3

" brightness of His glory"

Brightness here comes from a word in the Greek manuscripts of the New Testament that identifies the bright glory emanating from a source of light—rays coming from the sun. But here’s a light far more dazzling than the noon-time sun and Jesus represents, and is in fact, the rays of glory emanating from God the Father. He emits the rays of His glory and yet He is never diminished by that glory or the emission of that glory for us to see. In this sense he is both the rays and the sun, the source!

This verse refers to His essential Diety as God incarnate. Jesus is not something today, something else tomorrow and maybe something different the next day. Jesus is eternally the same. He always was, always is and I suggest always will be the brightness of the divine glory of the Father in heaven.

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PBC: Heb 1:4

Hear comments on Heb 1:4

Here He is being " made" something that He wasn’t. I believe Heb 1:4 refers to His acquired superiority in that He comes in the incarnation for a brief period of time, takes a position lower than the angels so that He can suffer death for our sins. He accomplishes the work of our salvation. He dies for our sins, is resurrected and 40 days later ascends back to the Father, His position in heaven and so by successfully doing what He came to do He acquires in the incarnation, in His humanity superiority to angels.

The name that elevates the Lord Jesus Christ above angels is the name " Son." Angels are not in the family of God—they were created of God. Jesus is not a created angel. He is the Creator of angels. He is above angels—not one of them.

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Christ’s Supremacy to Angels Heb 1:4-14

Heb 1:4 begins a section that continues through Heb 2:18, the theme of which is " Christ’s Superiority to the Angels." Heb 1:4-14 is one of the strongest and most comprehensive arguments for the deity of Christ in the New Testament. Like a parallel passage in Col 1:15-18, in which Paul affirms the preeminence of Christ to all things, including four classes of angelic beings, {Col 1:16} this passage is a Christological gem in the New Testament.

What is the deity of Christ? It is the claim that Jesus of Nazareth was more than a man- that he was, in fact, God. This revolutionary claim by the early church literally " turned the world upside down." By way of contrast, I fear that modern Christians have lost the significance of this truth. It’s not that we disbelieve in the deity of Christ, but we have become, shall I say, disinterested in the subject. Secretly we wonder, " O. K. Jesus is God. Doesn’t everyone believe that?" In fact, no, everyone does not believe that, and suddenly, in the light of the rise of many new and false religions, this subject has assumed a renewed place of prominence in our thinking. If you will really think about it, the claim that a man who lived upon this planet was literally the God of the universe in human flesh is a staggering and amazing thought.

So, who is the Christ in which these Hebrew Christians had professed to believe? The writer answers, he is the Son of God. Though he was, in his incarnation, " made a little lower than the angels" ,{Heb 2:9} he has now, in his exalted glory, assumed a position of supremacy to the angels. This entire passage is an elaboration of the last phrase in Heb 1:3: " ... sat down on the right hand of the Majesty on high..." Read the passage, then, in terms of the triumphant entry of Jesus into his heavenly glory. The portrait of God’s Son in his exalted glory, in other words, looks like this: In his ascended glory, the Son was (1) honored by the Father; {Heb 1:5} (2) worshiped by the angels; {Heb 1:6} (3) endorsed as the everlasting King; {Heb 1:8} (4) anointed with the Spirit; {Heb 1:9} (5) extolled as the unchangeable Creator; {Heb 1:10-12} and (6) enthroned as the sovereign Lord. {Heb 1:13}

Just as Heb 1:1-3 contain a 7-fold description of the glory of Christ, Heb 1:4-14 contain 7 quotations from the Old Testament (6 from the Psalms and 1 from 2 Samuel) that find their fulfillment in the Sonship of Christ. Each of these prophecies is employed to show that the very things the Old Testament says about Jehovah are true about Jesus. There is no hesitation to assign to the Son what is assigned to Jehovah in the O.T. What conclusion may we draw? That the Jesus of the N. T. and the Jehovah of the O. T. are the same; or if you please, Jesus is God.

In what ways then is the Lord Jesus Christ superior to the angels? This passage includes several contrasts: (1) He is the Son; they are his worshipers. (2) He is the King; they are his servants and messengers. (3) He is the Creator; they are his creatures. (4) He is the Dispatcher; they are the dispatched. {Heb 1:14} All in all, the Son is superior to the angels both essentially and functionally. Angels are servants, but Jesus is the Son; angels are messengers, but Jesus is the King. They are subservient to the Son, who is alone the Sovereign of heaven and earth.

An angel is a messenger entrusted with a mission by God (Heb 1:14; cf. Ps 103:20). They are not appropriate objects of worship, but they themselves are worshipers of the Son and ministers to the Son’s redeemed people. {Heb 1:14} Their chief delight is to do his will. Their service is unmarred by self-seeking or personal ambition. They exist to serve the Son by serving his people. As Jacob saw in his dream, angels are God’s principal means of exercising his providential involvement in creation, the bridge between heaven and earth. He saw angels descending from heaven, where they had been dispatched with a specific mission by the Lord, and ascending to heaven, once their mission was accomplished in order to receive a new assignment. These spiritual creatures are tireless and obedient servants to the Son. May we, his children, follow their lead.

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Haydock: Heb 1:1

At different times, [1] and in many ways. The first word signifies that God revealed the incarnation of his Son, as it were, by parcels, and by degrees, at different times, and to different persons, to Adam, to Abraham, to Moses, to David, &c. The latter word expresseth the different ways and manners, as by angels, by immediate inspirations, and revelations, by types, figures, and ceremonies.[2] ---

Last of all, by his Son, this true, natural, eternal Son, of whom we must always take notice, that being both true God, and true man, by the union of the divine and human nature to one and the same divine person, St. Paul speaks of him sometimes as God, sometimes mentions what applies to him as man, sometimes as our Redeemer, both God and man. This must necessarily happen in speaking of Christ; but when we find things that cannot be understood of one that is a pure or mere man only, or that cannot be true but of him, who is truly God, these are undeniable proofs against the errors of the Arians and Socinians. (Witham)

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[BIBLIOGRAPHY]

Multifariam, Greek: polumeros; which signifies, that God revealed the coming of his Son as it were by parts and parcels, or by degrees, first revealing some things and then others.

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[BIBLIOGRAPHY]

Novissime, Greek: ep echatou, which reading Dr. Wells prefers before that in the ordinary Greek copies, which have Greek: ep echaton ton emeron, followed by the Protestant translation and Mr. N.

Haydock: Heb 1:2

Whom he hath appointed heir of all things. Heir is here not taken for one that succeeds another at his death, but for the same as Master or Lord. And though Christ be inseparably God and man, yet this applies to him, as man, because, as God, he was not constituted in time, but was always from eternity, Lord of all things, with the Father and the Holy Ghost: by whom also he made the world. That is, all created beings, and in such a manner, that all creatures were equally produced by the three divine persons. See John i. 3. and the annotations on that place. (Witham)

Haydock: Heb 1:3

Who being the spendour, [3] or brightness of his glory, not as beams or rays are derived from a lightsome body, but by a necessary and eternal communication of the same substance, and of the whole light; in which sense the council of Nice [Nicaea] understood the eternal Son of God to be light from light. This partly helps us to conceive the eternal generation of the Son from the Father, because the brightness is at the same time with the sun, though all comparisons fall short of this mystery. (Witham) ---

We may here observe the two natures of Christ. As God, he is the Creator of all things; as man, he is constituted heir of the goods of God. Not content to possess the inheritance of his Father in his own person, he will have us as coheirs to share it also with him. May we so live as to hear one day that happy sentence: Come, ye blessed of my Father, &c. ---

And the figure of his substance. [4] In the Greek is the character of his substance; which might be translated, the express image. There are different ways by which a thing may be said to be a figure or image of another: here it is taken for such a representation of the substance of the Father, that though the Father and the Son be distinct persons, and the Son proceed from the Father, yet he is such a figure and image, as to have the same nature and substance with the Father, as the Catholic Church always believed and declared against the ancient heretics, and particularly against the Arians. Their words may be partly seen in Petavius, lib. ii. de Trin. chap. 11.; lib. iv. chap. 6.; lib. vi. chap. 6. being too prolix for these short notes. And this may be understood by the following words concerning the Son: and upholding or preserving all things by the word of his power. As he had said before, that all things were made by him, so all things are preserved by him, equally with the Father. See Colossians i. 16, 17. See also ver. 10. of this chapter, and the annotations on John i. 3. (Witham) ---

Figure. This does not exclude the reality. So Christ's body in the eucharist, and his mystical death in the mass, though called a figure, image, or representation of Christ's visible body and sacrifice upon the cross, yet may be and is the self-same substance. (Bristow) ---

Sitteth on the right hand of God, both here, in St. Mark, chap. xvi. and in the apostles' creed, express what agrees with Christ, as our Redeemer, God made man by his incarnation, and who as man is made the head of his Church, the judge of the living and the dead; and so St. Stephen said, (Acts vii.) I see the heavens open, and the Son of man standing at the right hand of God. (Witham)

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[BIBLIOGRAPHY]

Splendor gloriæ, Greek: apaugasma, refulgentia, effulgentia, &c.

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[BIBLIOGRAPHY]

Figura substantiæ, Greek: charakter tes upostaseos. Hypostasis signifies persona, subsistentia, and also substantia.

Haydock: Heb 1:4

Being made so much better, &c. The Arians pretended from hence that Christ was made, or created. But the apostle speaks of Christ as man, and tells us that Christ, even as man, by his ascension was exalted above the Angels. ---

As he hath inherited a more excellent name. That is, both the dignity and name of the Son of God, of his only Son, and of his true Son. See 1 John v. 20. (Witham)

Gill: Heb 1:1

God, who at sundry times and in divers manners,.... 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 Ghost: 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.

Gill: Heb 1:2

Hath in these last days spoken unto us by his Son,.... This is the Gospel revelation, or the revelation in the Gospel dispensation; which though it comes from the same author the other does, yet in many things differs from it, and is preferable to it; and indeed the general design of this epistle is to show the superior excellency of the one to the other; the former was delivered out in time past, but this "in these last days"; the Alexandrian copy, the Complutensian edition, and several other copies, read, "in the last of these days": perfectly agreeable to the phrase באחרית הימים, used in Gen 49:1 to which the apostle refers, and in which places the days of the Messiah are intended; and it is a rule with the Jews ^m, that wherever the phrase, "the last days", is mentioned, the days of the Messiah are designed: and they are to be understood not of the last days of the natural world, but of, the Jewish world and state; indeed the times of the Messiah, or Gospel dispensation, may be called the last days of the natural world, according to the tradition of the house of Elias; which teaches, that the duration of the world will be six thousand years, and divides it into three parts, the last of which is assigned to the Messiah, thus; two thousand years void, (or without the law,) two thousand years the law, and two thousand years the days of the Messiah ⁿ: but it is best to understand this of the last days of the Mosaic economy, or Jewish dispensation; for the Messiah was to come before the Jewish civil and church states were dissolved; before the sceptre departed from Judah, and before the second temple was destroyed; and he was to come at the end, or toward the close of both these states; and which is called the end, or ends of the world, Hab 2:3 and quickly after Jesus, the true Messiah was come, an end was put to both these: from whence it may be observed, that the Messiah must be come; that the Mosaic economy, and Jewish worship, will never be restored again; that the Gospel revelation being made in the last days, ought to be regarded the more, it being the last revelation God will ever make. Moreover, this differs from the former in this respect, that was made to the fathers, this "to us"; meaning either the apostles in particular, or the Jews in general, to whom the apostle is writing: this shows that the Gospel revelation was first made to the Jews; and it being made to them personally, they were under great obligation to regard it; and that God had not cast off his people; and that though he had greatly indulged their fathers, he had showed greater favour to them, having provided some better thing for them: and there is a difference between these two revelations in the manner in which they were made; the former was at sundry times, and in divers manners, the latter was made at once, and in one way; that was delivered out in parts, and by piece meal, this the whole together; the whole mind and will of God, all his counsel, all that Christ heard of the Father; it is the faith that was once, and at once, delivered to the saints; and it has been given out in one way, by the preaching of the word: to which may be added, that formerly God spoke by many persons, by the prophets, but now by one only, "by his Son"; who is so not by creation, nor by adoption, nor by office, but by nature; being his own Son, his proper Son, begotten of him, of the same nature with him, and equal to him; and so infinitely preferable to the prophets: he is a Son, and not a servant, in whom the Father is, and he in the Father, and in whom the Spirit is without measure; and God is said to speak by him, or in him, because he was now incarnate; and what he says from God should be attended to, both on account of the dignity of his person, as the Son of God, and because of the authority he came with as Mediator: whom he hath appointed heir of all things; which must be understood of him not as God, and Creator; for as such he has a right to all things; all that the Father has are his; the kingdom of nature and providence belongs to him, he being the Former and Maker of all things; but as Mediator, who has all things committed to him, to subserve the ends of his office; and has a kingdom appointed him, and which he will deliver up again the word all may refer either to persons or things; to persons, not angels, good or bad, though both are subject to him, yet neither are called his inheritance; but elect men, who are his portion, and the lot of his inheritance; and to things relating to these persons, and for their use and service, in time, and to all eternity; as all temporal things, and all spiritual ones, the blessings and promises of the covenant of grace, the gifts and graces of the Spirit, and eternal glory and happiness, the saints' inheritance, who are joint heirs with Christ.

By whom also he made the worlds; this is said in agreement with the notions of the Jews, and their way of speaking, who make mention of three worlds, which they call, the upper world (the habitation of God), the middle world (the air), and the lower world ^o (the earth); and sometimes they call them the world of angels (where they dwell), the world of orbs (where the sun, moon, and stars are), and the world below ^p (on which we live); and it is frequent in their writings, and prayer books ^q, to call God רבון כל העולמים, "Lord of all worlds"; See Gill on Heb 11:3, these God made by his Son, not as an instrument, but as an efficient cause with him; for by him were all things made, whether visible or invisible; and the preposition "by" does not always denote instrumentality, but sometimes efficiency; and is used of God the Father himself, and in this epistle, Heb 2:10.

Gill: Heb 1:3

Who being the brightness of his glory,.... Or "of glory"; of God the Father, the God of glory, and who is glory itself; so called on account of his glorious nature and perfections and because of the glorious manifestations of them in his works of creation and providence, and in the various dispensations of his grace, and especially in his Son; and because he is the author of all glory, in the creatures, in the whole world, in Christ as man and Mediator, and in his own people. Now Christ is the "brightness" of this, as he is God; he has the same glorious nature and perfections, and the same glorious names, as Jehovah, the Lord of glory, &c. and the same glory, homage, and worship given him: the allusion is to the sun, and its beam or ray: so some render it "the ray of his glory"; and may lead us to observe, that the Father and the Son are of the same nature, as the sun and its ray; and that the one is not before the other, and yet distinct from each other, and cannot be divided or separated one from another: so the phrase זין יקריה, "the brightness of his glory", is used of the divine Being, in the Chaldee paraphrases ^r; see the Apocrypha.

"For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness.'' (Wisdom 7:26)

And the express image of his person; this intends much the same as the other phrase; namely, equality and sameness of nature, and distinction of persons; for if the Father is God, Christ must be so too; and if he is a person, his Son must be so likewise, or he cannot be the express image and character of him; See Gill on Col 1:15.

And upholding all things by the word of his power; the Syriac version renders it, "by the power of his word", to the same sense, only inverting the words. The Targumist on 2Ch 2:6 uses a phrase very much like this, of God, whom the heaven of heavens cannot contain; because, adds he, סביל כלא בדרע גבורתיה, "he bears", or "sustains all things by the arm of his power"; and the words are to be understood not of the Father, upholding all things by his essential and powerful Word, his Son; but of the Son himself, who upholds all creatures he has made; bears up the pillars of the universe; preserves every creature in its being, and supports it, and supplies it with the necessaries of life; rules and governs all, and providentially orders and disposes of all things in the world, and that by his all powerful will; which makes it manifest, that he is truly and properly God, and a very fit person to be a priest, as follows:

when he had by himself purged our sins; the Arabic and Ethiopic versions seem to refer this to God the Father, as if he, by Christ, made the expiation of sin, and then caused him to sit down at his right hand; but it belongs to the Son himself, who of himself, and by himself alone, and by the sacrifice of himself, made atonement for the sins of his people; which is meant by the purgation of them: he took their sins upon himself, and bore them, and removed them far away, and utterly abolished them, which the priests under the law could not do: and when he had so done,

he sat down on the right hand of the Majesty on high; by "Majesty" is meant God the Father, to whom majesty belongs; who is clothed with it, and which is before him: and his "right hand" designs his power, greatness, and glory, and is expressive of the high honour Christ, as man, is possessed of; for his sitting here denotes the glorious exaltation of him in human nature, after his sufferings, and death, and resurrection from the dead; and shows that he had done his work, and was accepted, and was now enjoying rest and ease, honour and glory, in which he will continue; and the place of his session, as well as of the habitation of God, at whose right hand he sits, is on high, in the highest heavens.

Gill: Heb 1:4

Being made so much better than the angels,.... Christ is so much better than the angels, as the Creator, than the creature; as an independent being, than a dependent one; as he that blesses, than he that is blessed; as he that is worshipped, than he that worships: as a king, than his subjects; as a master, than his servants; and as he that sends, than he that is sent: and Christ may be said to be "made so", when he was manifested and declared to be so; and he was actually preferred to them, and exalted above them in human nature, after he had expiated the sins of his people, and when he was set down at the right hand of God, as in the latter part of the preceding verse, with which these words stand connected; for in his state of humiliation, and through his sufferings and death, he was made lower than they; but when he was risen from the dead, and ascended to heaven, he was placed at the right hand of God, where none of them ever was, or ever will be: besides, the phrase, "being made", signifies no more than that "he was"; and so the Syriac version renders it, "and he was so much better than the angels"; and so the Ethiopic version, "he is so much better": and this is observed, to prove him to be more excellent than any creature, since he is preferred to the most excellent of creatures; and to show, that the Gospel dispensation is superior to the legal dispensation, which was introduced by the ministration of angels; and to take off the Jews from the worship of angels, to which they were prone: and this doctrine of his could not be well denied by them, since it was the faith of the Jewish church, that the Messiah should be preferred to the angels: for in their ancient writings they say of him, he shall be exalted above Abraham, he shall be lifted up above Moses, and be higher than the ministering angels ^s; and that he is above them, appears from what follows,

as he hath by inheritance obtained a more excellent name than they; which is that of the Son of God, a name peculiar to him; and which belongs to him in such a sense as it does not to angels, as is evident from the following verse: and though this name is not founded on his office, as Mediator, but arises from his nature and relation to God; yet he was declared to be the Son of God, and it was made manifest, that this name of right belonged to him, upon the discharge of his office, at his resurrection and ascension to heaven; and therefore he is said to obtain it by inheritance; or he appeared to inherit it of right, and that it was his possession for evermore.

Commentary -- Verse Notes / Footnotes

NET Notes: Heb 1:1

¹ tn Or “spoke formerly.”

² tn Or “parts.” The idea is that God’s previous revelation came in many parts and was therefore fragmentary or partial (L&N 63.19), in comparison with the final and complete revelation contained in God’s Son. However, some interpret πολυμερῶς (polumerw") in Heb 1:1 to mean “on many different occasions” and would thus translate “many times” (L&N 67.11). This is the option followed by the NIV: “at many times and in various ways.” Finally, this word is also understood to refer to the different manners in which something may be done, and would then be translated “in many different ways” (L&N 89.81). In this last case, the two words πολυμερῶς and πολυτρόπως (polutropw") mutually reinforce one another (“in many and various ways,” NRSV).

³ tn These two phrases are emphasized in Greek by being placed at the beginning of the sentence and by alliteration.

⁴ tn Grk “to the fathers.”

NET Notes: Heb 1:2

¹ tn The Greek puts an emphasis on the quality of God’s final revelation. As such, it is more than an indefinite notion (“a son”) though less than a definite one (“the son”), for this final revelation is not just through any son of God, nor is the emphasis specifically on the person himself. Rather, the focus here is on the nature of the vehicle of God’s revelation: He is no mere spokesman (or prophet) for God, nor is he merely a heavenly messenger (or angel); instead, this final revelation comes through one who is intimately acquainted with the heavenly Father in a way that only a family member could be. There is, however, no exact equivalent in English (“in son” is hardly good English style).

sn The phrase in a son is the fulcrum of Heb 1:1-4. It concludes the contrast of God’s old and new revelation and introduces a series of seven descriptions of the Son. These descriptions show why he is the ultimate revelation of God.

² tn Grk “the ages.” The temporal (ages) came to be used of the spatial (what exists in those time periods). See Heb 11:3 for the same usage.

NET Notes: Heb 1:3

¹ tn Grk “who being…and sustaining.” Heb 1:1-4 form one skillfully composed sentence in Greek, but it must be broken into shorter segments to correspond to contemporary English usage, which does not allow for sentences of this length and complexity.

² tn Grk “by the word of his power.”

³ sn An allusion to Ps 110:1, quoted often in Hebrews.

NET Notes: Heb 1:4

¹ tn Grk “having become.” This is part of the same sentence that extends from v. 1 through v. 4 in the Greek text.

² tn Most modern English translations attempt to make the comparison somewhat smoother by treating “name” as if it were the subject of the second element: “as the name he has inherited is superior to theirs” (cf. NAB, NIV, NRSV, CEV). However, the Son is the subject of both the first and second elements: “he became so far better”; “he has inherited a name.” The present translation maintains this parallelism even though it results in a somewhat more awkward rendering.

sn This comparison is somewhat awkward to express in English, but it reflects an important element in the argument of Hebrews: the superiority of Jesus Christ.

Geneva Bible: Heb 1:1

God, who at ^{( 1 )} sundry times and in divers manners spake in time past unto the fathers by the prophets,

The purpose of this epistle, is to show that Jesus Christ the Son of God both God and man is that true eternal and only Prophet, King and High Priest, that was shadowed by the figures of the old law, and is now indeed exhibited of whom the whole Church ought to be taught, governed and sanctified.

^{( 1 )} The first part of the general proposition of this epistle the son of God is indeed that prophet or teacher, who has actually now performed that which God after a sort and in shadows signified by his prophets, and has fully revealed his Father's will to the world.

Geneva Bible: Heb 1:2

Hath in these ^{( a )} last days spoken unto us by [his] ^{( b )} Son, ^{( 2 )} whom he hath appointed ^{( c )} heir of all things, by whom also he made the ^{( d )} worlds;

^{( a )} So that the former declaration made by the prophets was not complete, and nothing must be added to this latter.

^{( b )} That one Son is God and man. ^{( 2 )} The second part of the same statement: The same Son is appointed by the Father to be our king and Lord, by whom also he made all things: and in whom only he sets forth his glory, yea and himself also to be under obligation to us, who upholds and supports all things by his will and pleasure.

^{( c )} Possessor and equal partner of all things with the Father.

^{( d )} That is, whatever has been at any time, is, or shall be.

Geneva Bible: Heb 1:3

Who being the ^{( e )} brightness of [his] glory, and the express image of his ^{( f )} person, and ^{( g )} upholding all things by the word of his power, ^{( 3 )} when he had by himself purged our sins, ^{( h )} sat down on the right hand of the Majesty on high;

^{( e )} He in whom the glory and majesty of the Father shines, who is otherwise infinite, and cannot be under obligation.

^{( f )} His Father's person.

^{( g )} Sustains, defends and cherishes. ^{( 3 )} The third part of the same proposition: The same Son executed the office of the High Priest in offering up himself, and is our only and most mighty Mediator in heaven.

^{( h )} This shows that the savour of that his sacrifice is not only most acceptable to the Father, but also is everlasting, and furthermore how far this High Priest surpasses all the other high priests.

Geneva Bible: Heb 1:4

^{( 4 )} Being made so much better than the angels, as he hath by inheritance obtained a more excellent ^{( i )} name than they.

^{( 4 )} Before he comes to declare the office of Christ, he sets forth the excellency of his person. First of all he shows him to be man, and that in addition he is God also.

^{( i )} Dignity and honour.

Commentary -- Verse Range Notes

TSK Synopsis: Heb 1:1-14

1 Christ in these last times coming to us from the Father,

4 is preferred above the angels, both in person and office.

Combined Bible: Heb 1:1-3

Superiority of Christ over the Prophets.   

(Hebrews 1:1-3)   

Before taking up the study of the opening verses of our Epistle, let us adduce further evidence that the apostle Paul was the writer of it. To begin with, note its Pauline characteristics. First, a numerical one. There is a striking parallel between his enumeration in Romans 8:35-39 and in Hebrews 12:18-24. In the former he draws up a list of the things which shall not separate the saint from the love of God which is in Christ Jesus. If the reader will count them, he will find they are seventeen in number, but divided into a seven and a ten. The first seven are given in verse 35, the second ten in Hebrews 10:38, 39. In Hebrews 12:18-23 he draws a contrast between Mount Sinai and Mount Sion, and he mentions seventeen details, and again the seventeen is divided into a seven and a ten. In Hebrews 10:18, 19, he names seven things which the saints are not "come unto"; while in Hebrews 10:22-24 he mentions ten things they have "come unto," viz., to Mount Sion, the City of the living God, the heavenly Jerusalem, an innumerable company of angels, the general Assembly, the Church of the Firstborn, to God the Judge of all, to the spirits of just men made perfect, to Jesus the Mediator, to the Blood of sprinkling. Compare also Galatians 5:19-21, where the apostle, when describing the "works of the flesh," enumerates seventeen. So far as we are aware, no other Epistle writer of the New Testament used this number seventeen in such a manner.  

Again; the terms which he used. We single out one only. In Hebrews 2:10 he speaks of the many sons which Christ is bringing to glory. Now Paul is the only New Testament writer that employs the term "sons." The others used a different Greek word meaning "children."  

For doctrinal parallelisms compare Romans 8:16, with Hebrews 10:15, and 1 Corinthians 3:13 with Hebrews 5:12-14, and who can doubt that the Holy Spirit used the same penman in both cases?  

Note a devotional correspondency. In Hebrews 13:18, the writer of this Epistle says, "Pray for us." In his other Epistles we find Paul, more than once, making a similar request; but no other Epistle-writer is placed on record as soliciting prayer!  

Finally, it is to be noted that Timothy was the companion of the writer of this Epistle, see Hebrews 13:23. We know of no hint anywhere that Timothy was the fellow-worker of anyone else but the apostle Paul: that he companied with him is clear from 2 Corinthians 1:1, Colossians 1:1, 1 Thessalonians 3:1, 2.  

In addition to the many Pauline characteristics stamped on this Epistle, we may further observe that it was written by one who had been in "bonds" (see Hebrews 10:34); by one who was now sundered from Jewish believers (Heb. 13:19)-would not this indicate that Paul wrote this Epistle while in his hired house in Rome (Acts 28:30)? Again; here is a striking fact, which will have more force with some readers than others: if the Epistle to the Hebrews was not written by the apostle Paul, then the New Testament contains only thirteen Epistles from his pen-a number which, in Scripture, is ever associated with evil! But if Hebrews was also written by him, this brings the total number of his Epistles to fourteen, i.e., 7 x 2-seven being the number of perfection and two of witness. Thus, a perfect witness was given by this beloved servant of the Lord to Jew and Gentile!  

In the last place, there is one other evidence that the apostle Paul penned the Hebrews' Epistle which is still more conclusive. In 2 Thessalonians 3:17, 18 we read, "The salutation of Paul with mine own hand, which is the token in every Epistle, so I write, the grace of our Lord Jesus Christ be with you all." Now, if the reader will turn to the closing verse of each of the first thirteen Epistles of this apostle, it will be found that this "token" is given in each one. Then, if he will refer to the close of the Epistles of James, Peter, John and Jude, he will discover a noticeable absence of it. Thus it was a distinctive "token" of the apostle Paul. It served to identify his writings. When, then at the close of Hebrews we read "grace be with you all" the proof is conclusive and complete that none other than Paul's hand originally wrote this Epistle.  

Ere passing from this point a word should be added concerning the distinctive suitability of Paul as the penman of this Epistle. In our little work "Why Four Gospels" (pages 20-22), we have called attention to the wisdom of God displayed in the selection of the four men He employed to write the Gospels. In each one we may clearly perceive a special personal fitness for the task before him. Thus it is here. All through the Epistle of Hebrews Christ is presented as the glorified One in Heaven. Now, it was there the apostle Paul first saw the Lord (Acts 26:19); who, then, was so well suited, so experimentally equipped, to present to the Hebrews the rejected Messiah at God's right hand! He had seen Him there; and with the exceptions of Stephen, and later, John of Patmos, he was the only one who had or has!  

Should it be asked, Why is the apostle Paul's name omitted from the preface to this Epistle? a threefold answer may be suggested. First, it is addressed, primarily, to converted "Hebrews," and Paul was not characteristically or essentially an apostle to them: he was the apostle to the Gentiles. Second, the inscribing of his name at the beginning of this Epistle would, probably, have prejudiced many Jewish readers against it (cf. Acts 21:27, 28; 22:17-22). Third, the supreme purpose of the Epistle is to exalt Christ, and in this Epistle He is the "Apostle," see Hebrews 3:1. Therefore the impropriety of Paul making mention of his own apostleship. But let us now turn to the contents of the Epistle:  

Hebrews 1:1-3. These verses are not only a preface, but they contain a summary of the doctrinal section of the Epistle. The keynote is struck at once. Here we are shown, briefly but conclusively, the superiority of Christianity over Judaism. The apostle introduces his theme in a manner least calculated to provoke the antipathy of his Jewish readers. He begins by acknowledging that Judaism was of Divine authority: it was God who had spoken to their fathers. "He confirms and seals the doctrine which was held by the Hebrews, that unto them had been committed the oracles of God; and that in the writings of Moses and the prophets they possessed the Scripture which could not be broken, in which God had displayed unto them His will" (Adolph Saphir). It is worthy of note that the Gospels open with a summary of Old Testament history from Abraham to David, from David to the Captivity, and from the Captivity to Jesus, the Immanuel predicted by Isaiah (see Matthew 1), and that the Epistles also begin by telling us that the Gospel expounded by the prophets had been "promised afore by God's prophets in the Holy Scriptures" (Rom. 1:1-3).  

Having affirmed that God had spoken to the fathers by the prophets, the apostle at once points out that God has now spoken to us by His Son. "The great object of the Epistle is to describe the contrast between the old and new covenants. But this contrast is based upon their unity. It is impossible for us rightly to understand the contrast unless we know first the resemblance. The new covenant is contrasted with the old covenant, not in the way in which the light of the knowledge of God is contrasted with the darkness and ignorance of heathenism, for the old covenant is also of God, and is therefore possessed of Divine glory. Beautiful is the night in which the moon and the stars of prophecy and types are shining; but when the sun arises then we forget the hours of watchfulness and expectancy, and in the clear and joyous light of day there is revealed to us the reality and substance of the eternal and heavenly sanctuary" (Adolph Saphir). Let us now examine these opening verses word by word.  

"God" (verse 1). The particular reference is to the Father, as the words "by (His) Son" in verse 2 intimate. Yet the other Persons of the Trinity are not excluded. In Old Testament times the Godhead spoke by the Son, see Exodus 3:2, 5; 1 Corinthians 10:9; and by the Holy Spirit, see Acts 28:26, Hebrews 3:7, etc. Being a Trinity in Unity, one Person is often said to work by Another. A striking example of this is found in Genesis 19:24, where Jehovah the Son is said to have rained down fire from Jehovah the Father.  

"God . . . spake." (verse 1). Deity is not speechless. The true and living God, unlike the idols of the heathen, is no dumb Being. The God of Scripture, unlike that absolute and impersonal "first Cause" of philosophers and evolutionists, is not silent. At the beginning of earth's history we find Him speaking: "God said, Let there be light: and there was light" (Genesis 1:4). "He spake and it was done, He commanded and it stood fast" (Psalm 33:9). To men He spake, and still speaks. For this we can never be sufficiently thankful.  

"God who at sundry times . . . spake" (verse 1). Not once or twice, but many times, did God speak. The Greek for "at sundry times" literally means "by many parts," which necessarily implies, some at one time, some at another. From Abraham to Malachi was a period of fifteen hundred years, and during that time God spake frequently: to some a few words, to others many. The apostle was here paving the way for making manifest the superiority of Christianity. The Divine revelation vouchsafed under the Mosaic economy was but fragmentary. The Jew desired to set Moses against Christ (John 9:28). The apostle acknowledges that God had spoken to Israel. But how? Had He communicated to them the fullness of His mind? Nay. The Old Testament revelation was but the refracted rays, not the light unbroken and complete. As illustrations of this we may refer to the gradual making known of the Divine character through His different titles, or to the prophesies concerning the coming Messiah. It was "here a little and there a little."  

"God who . . . in divers manner spake" (verse 1). The majority of the commentators regard these words as referring to the various ways in which God revealed Himself to the prophets-sometimes directly, at others indirectly-through an angel (Genesis 19:1, etc.); sometimes audibly, at others in dreams and visions. But, with Dr. J. Brown, we believe that the particular point here is how God spake to the fathers by the prophets, and not how He has made known His mind to the prophets themselves. "The revelation was sometimes communicated by typical representations and emblematical actions, sometimes in a continued parable, at other times by separate figures, at other times-though comparatively rarely-in plain explicit language. The revelation has sometimes the form of a narrative, at other times that of a prediction, at other times that of an argumentative discourse; sometimes it is given in prose, at other times in poetry" (Dr. J. B.). Thus we may see here an illustration of the sovereignty of God: He did not act uniformly or confine Himself to any one method of speaking to the fathers. He spake by way of promise and prediction, by types and symbols, by commandments and precepts, by warnings and exhortations.  

"God . . . spake in times past unto the fathers by the prophets" (verse 1). Thus the apostle sets his seal upon the Divine inspiration and authority of the Old Testament Scriptures. The "fathers" here goes right back to the beginning of God's dealings with the Hebrews-cf. Luke 1:55. To "the fathers" God spake "by," or more literally and precisely, "in" the prophets. This denotes that God possessed their hearts, controlled their minds, ordered their tongues, so that they spake not their own words, but His words-see 2 Peter 1:21. At times the prophets were themselves conscious of this, see 2 Samuel 23:2, etc. We may add that the word "prophet" signifies the mouthpiece of God: see Genesis 20:7, Exodus 7:1, John 4:19-she recognized God was speaking to her; Acts 3:21!  

"God . . . hath in these last days spoken unto us by"-better "in (His) Son" (verse 2). "Having thus described the Jewish revelation he goes on to give an account of the Christians, and begins it in an antithetical form. The God who spake to 'the fathers' now speaks to 'us.' The God who spake in 'times past,' now speaks in these 'last days.' The God who spake 'by the prophets,' now speaks 'by His Son.' There is nothing in the description of the Gospel revelation that answers to the two phrases 'at sundry times,' and 'in divers manners'; but the ideas which they necessarily suggest to the mind are, the completeness of the Gospel revelation compared with the imperfection of the Jewish, and the simplicity and clearness of the Gospel revelation compared with the multi-formity and obscurity of the Jewish" (Dr. J. Brown).  

"This manifesting of God's will by parts ('at sundry times,' etc.), is here (verse 1) noted by way of distinction and difference from God's revealing His will under the Gospel; which was all at one time, viz., the times of His Son's being on earth; for then the whole counsel of God was made known so far as was meet for the Church to know it while this world continueth. In this respect Christ said, 'All things that I have heard of My Father, I have made known to you' (John 15:15), and 'the Comforter shall teach you all things, and bring to your remembrance whatsoever I have said unto you' (Heb. 14:26). The woman of Samaria understood this much: 'When the Messiah is come, He will tell us all things' (John 4:25). Objection: the apostles had many things revealed to them later. Answer: those were no other things than what Christ had revealed before, while He lived" (Dr. Gouge).  

The central point of contrast here is between the Old Testament "prophets" and Christ "the Son." Though the Holy Spirit has not here developed the details of this contrast, we can ourselves, by going back to the Old Testament, supply them. Mr. Saphir has strikingly summarized them under seven heads. " First , they were many: one succeeded another: they lived in different periods. Second , they gave out God's revelation in 'divers manners'-similitudes, visions, symbols. Each prophet had his peculiar gift and character. Their stature and capacity varied. Third , they were sinful men-Isaiah 6:5, Daniel 10:8. Fourth , they did not possess the Spirit constantly. The 'word' came to them, but they did not possess the Word! Fifth , they did not understand the heights and depths of their own message-1 Peter 1:10. Sixth , still less did they comprehend the whole of God's revelation in Old Testament times. Seventh , like John the Baptist they had to testify 'I am not the Light, I am only sent to bear witness of the Light.'" Now, the very opposite was the case in all these respects with the "Son." Though the revelation which God gave the prophets is equally inspired and authoritative, yet that through His Son possesses a greater dignity and value, for He has revealed all the secrets of the Father's heart, the fullness of His counsel, and the riches of His grace.  

"In these last days" (verse 2). This expression is not to be taken absolutely, but is a contrast from "in time past." The ministry of Christ marked "the last days." That which the Holy Spirit was pressing upon the Hebrews was the finality of the Gospel revelation. Through the "prophets" God had given predictions and foreshadowings; in the Son, the fulfillment and substance. The "fullness of time" had come when God sent forth His Son (Gal. 4:4). He has nothing now in reserve. He has no further revelation to make. Christ is the final Spokesman of Deity. The written Word is now complete. In conclusion, note how Christ divides history: everything before pointed toward Him, everything since points back to Him; He is the Center of all God's counsels.  

"Spoken unto us" (verse 2). "The pronoun us refers directly to the Jews of that age, to which class belonged both the writer and his readers; but the statement is equally true in reference to all, in every succeeding age, to whom the word of this salvation comes. God, in the completed revelation of His will, respecting the salvation of men through Christ Jesus, is still speaking to all who have an opportunity of reading the New Testament or of hearing the Gospel" (Dr. J. Brown).  

"In (His) Son" (verse 2). Christ is the "Son of God" in two respects. First, eternally so, as the second Person in the Trinity, very God of very God. Second, He is also the "Son as incarnate." When He took upon Him sinless human nature He did not cease to be God, nor did He (as some blasphemously teach) "empty" Himself of His Divine attributes, which are inseparable from the Divine Being. "God was manifest in flesh" (1 Timothy 3:16). Before His Birth, God sent an angel to Mary, saying, "He (the Word become flesh) shall be called the Son of God" (Luke 1:35). The One born in Bethlehem's manger was the same Divine Person as had subsisted from all eternity, though He had now taken unto Him another, an additional nature, the human. But so perfect is the union between the Divine and the human natures in Christ that, in some instances, the properties of the one are ascribed to the other: see John 3:13, Romans 5:10. It is in the second of these respects that our blessed Savior is viewed in our present passage-as the Mediator, the God-man, God "spake" in and through Him: see John 17:8, 14, etc.  

Summarizing what has been said, we may note how that this opening sentence of our Epistle points a threefold contrast between the communications which God has made through Judaism and through Christianity. First , in their respective characters: the one was fragmentary and incomplete; the other perfect and final. Second , in the instruments which He employed: in the former, it was sinful men; in the latter, His holy Son. Third , in the periods selected: the one was "in time past," the other in "these last days," intimating that God has now fully expressed Himself, that He has nothing in reserve. But is there not here something deeper and more blessed? We believe there is. Let us endeavor to set it forth.  

That which is central and vital in these opening verses is God speaking. A silent God is an unknown God: God "speaking" is God expressing, revealing Himself. All that we know or can now know of God is what He has revealed of Himself through His Word. But the opening verse of Hebrews presents a contrast between God's "speakings." To Israel He gave a revelation of Himself in "time past"; to them He also gave another in "these last days." What, then, was the character of these two distinct revelations?  

As we all know, God's Word is divided into two main sections, the Old and the New Testaments. Now, it is instructive to note that the distinctive character in which God is revealed in them strikingly corresponds to those two words about Him recorded in the first Epistle of John; "God is light" (Heb. 1:5); "God is love" (Heb. 4:8). Mark attentively the order of these two statements which make known to us what God actually is in Himself.  

"God is light." It was in this character that He was revealed in Old Testament times. What is the very first thing we hear Him saying in His Word? This: "Let there be light" (Gen. 1:3). In what character does He appear to our fallen first parents in Genesis 3? As "light," as the holy One, uncompromisingly judging sin. In what character was He revealed at the flood? As the "light," unsparingly dealing with that which was evil. How 'did He make Himself known to Israel at Sinai? As the One who is "light." And so we might go on through the whole Old Testament. We do not say that His love was entirely unknown, but most assuredly it was not fully revealed. That which was characteristic of the revelation of the Divine character in the Mosaic dispensation was God as light.  

"God is love." It is in this character that He stands revealed in New Testament times. To make known His love. God sent forth the Son of His love. It is only in Christ that love is fully unveiled. Not that the light was absent; that could not be, seeing that He was and is God Himself. The love which he exercised and manifested was ever an holy love. But just as "God is light" was the characteristic revelation in Old Testament times, so "God is love" is characteristic of the New Testament revelation. In the final analysis, this is the contrast pointed to in the opening verses of Hebrews. In the prophets God "spoke" (revealed Himself) as light: the requirements, claims, demands of his holiness being insisted upon. But in the Son it is the sweet accents of love that we hear. It is the affections of God which the Son has expressed, appealing to ours; hence, it is by the heart, and not the head, that God can be known.  

"God . . . hath in these last days spoken unto us by (His) Son." It will be noted that the word "His" is in italics, which means there is no corresponding word in the original. But the omission of this word makes the sentence obscure; nor are we helped very much when we learn that the preposition "by" should be "in." "God hath spoken in Son." Yet really, this is not so obscure as at first it seems. Were a friend to tell you that he had visited a certain church, and that the preacher "spoke in Latin," you would have no difficulty in understanding what he meant: "spoke in Latin would intimate that that particular language marked his utterance. Such is the thought here. "In Son" has reference to that which characterized God's revelation. The thought of the contrast is that God, who of old had spoken prophet-wise, now speaks son-wise. The thought is similar to that expressed in 1 Timothy 3:16, "God was manifest in flesh," the words "in flesh" referring to that which characterized the Divine manifestation. God was not manifested in intangible and invisible ether, nor did He appear in angelic form; but "in flesh." So He has now spoken "in Son," Son-wisely.  

The whole revelation and manifestation of God is now in Christ; He alone reveals the Father's heart. It is not only that Christ declared or delivered God's message, but that He himself was and is God's message. All that God has to say to us is in His Son: all His thoughts, counsels, promises, gifts, are to be found in the Lord Jesus. Take the perfect life of Christ, His deportment, His ways; that is God "speaking"-revealing Himself-to us. Take His miracles, revealing His tender compassion, displaying His mighty power; they are God "speaking" to us. Take His death, commending to us the love of God, in that while we were yet sinners, He died for us; that is God "speaking" to us. Take His resurrection, triumphing over the grave, vanquishing him who had the power of death, coming forth as the "first fruits of them that slept"-the "earnest" of the "harvest" to follow; that is God "speaking" to us.  

That which is so blessed in this opening sentence of the Hebrews' Epistle, and which it is so important that our hearts should lay hold of, is, that God has come out in an entirely new character-Son-wise. It is not so much that God speaks to us in the Son, but God addresses Himself to us in Son-like character, that is, in the character of love. God might have spoken "Almighty-wise," as He did at Sinai; but that would have terrified and overwhelmed us. God might have spoken "Judge-wise," as He will at the great white Throne; but that would have condemned us, and forever banished us from His presence. But, blessed be His name, He has spoken "Son-wise," in the tenderest relation which He could possibly assume.  

What was the announcement from Heaven as soon as the Son was revealed? "Unto you is born"-what? Not a "Judge," or even a "Teacher," but "a Savior, which is Christ the Lord" (Luke 2:11). There we have the heart of God revealed.  

It is the character in which God "spoke" or revealed Himself which this opening sentence of our Epistle emphasizes. He has appeared before us in the person of His beloved Son, to bring us a knowledge of the Divine affections, and this in order to engage our affections. In the very nature of the case there can be nothing higher. Through Christ, God is now fully, perfectly, finally revealed.  

We lose much if we fail to keep constantly in mind the fact that Christ is God-"God manliest in flesh." We profess to believe that He is Divine, the second person of the blessed Trinity. But it is to be feared that often we forget this when reading the record of His earthly life or when pondering the words which fell from His lips. How necessary it is when taking up a passage in the Gospels to realize that there it is God "speaking" to us "Son-wise," God's affections made known.  

Take the familiar words of Luke 19:10, "The Son of man is come to seek and to save that which is lost." But who was this "Son of man?" It was God "manifested in flesh"; it was God revealing Himself in His "Son" character. Thus, this well-known verse shows us the heart of God, yearning over His fallen creatures. Take, again, that precious word of Matthew 11:28, "Come unto Me all ye that labor and are heavy laden, and I will give you rest" Those words were uttered by "Jesus of Nazareth," yet they illustrate what is said in Hebrews 1:2: it was God "speaking" Son-wisely, i.e., bringing to poor sinners a knowledge of Divine affections. Let us re-read the four Gospels with this glorious truth before us.  

Cannot we now discern the wondrous and blessed contrast pointed in the opening verses of Hebrews? How different are the two revelations which God has made of His character. In Old Testament times God "spoke," revealed Himself, according to what He is as light; and this, in keeping with the fact that it was "in the prophets"-those who made known His mind. In New Testament times God has "spoken," revealed Himself, according to what He is as love; and this, in keeping with the fact that it was "in Son" He is now made known. May we not only bow before Him in reverence and godly fear, but may our hearts be drawn out to Him in fervent love and adoration.  

That which distinguishes the Hebrews' Epistle from all other books is that it has for its subject the superiority of Christianity over Judaism. Its theme is the super-abounding excellency of the new covenant. The method followed by the Holy Spirit in developing His theme is to take Him who is the center and circumference, the life and light of Christianity, even Christ, and hold before Him one object after another. As he does so, elevated, important, venerated, as some of those objects are, yet, in the presence of the "Son" their glories fade into utter insignificance.  

Someone has suggested an analogy with what is recorded in Matthew 17. There we see Christ upon the holy Mount, transfigured before His disciples; and, as they continue gazing on His flashing excellency, they saw no man "save Jesus only." At first, there appeared standing with Him, Moses and Elijah, and so real and tangible were they, Peter said, "If Thou wilt, let us make here three tabernacles; one for Thee, one for Moses, and one for Elijah." But as they looked "a blight cloud overshadowed them." and a Voice was heard saying, "This is My Beloved Son: hear Him" (Luke 9:35). How significant are the words that immediately followed: "And when the Voice was passed, Jesus was found alone." The glory associated with Moses and Elijah was so eclipsed by the infinitely greater glory connected with Christ, that they faded from view.  

Now it is something very much like this that we see here all through the Hebrews' Epistle. The Holy Spirit takes up one object after another, holds each one up as it were in the presence of the all-excellent "Son," and as He does so, their glory is eclipsed, and the Lord Jesus is "found alone." The prophets, the angels, Moses, Joshua, the Levitical priesthood, the Old Testament men of faith, each come into view; each is compared with Christ, and each, in turn, fades away before His greater glory. Thus, the very things which Judaism most highly esteemed are shown to be far inferior to what God has now made known in the Christian revelation.  

In the opening verses the keynote of the Epistle is at once struck. As is usual in Scripture, the Spirit has placed the key for us over the very entrance. There we see an antithesis is drawn. There we behold a contrast between Judaism and Christianity. There we are shown the immeasurable superiority of the latter over the former. There we have brought before us the "Son" as the Speaker to whom we must listen, the Object on which to gaze, the Satisfier of the heart, the One through whom God is now perfectly and finally made known. God hath, in these last days, "spoken unto us in Son." As God is the Source from which all blessings flow, He is set before us in the very first word of the Epistle. As Christ is the Channel through which all blessing comes to us, He is mentioned next, and that, in His highest character, as "Son." The more these opening verses are prayerfully pondered, the more will their wondrous depths, exhaustless contents, and unspeakable preciousness be made apparent.  

In the preceding article we pointed out how that in the first two verses of Hebrews a contrast is drawn between Christ and the prophets. Israel regarded them with the highest veneration, and justly so, for they were the instruments Jehovah had condescended to employ in the giving forth of the revelation of His mind and will in Old Testament times. But Divine as were their communications, they were but introductory to something better and grander. The revelation which God made through them was neither complete nor final, as was hinted at in its fragmentary character: "in many parts and in many ways" God, of old, spake to the fathers in the prophets. Over against this, as transcending and excelling the Old Testament revelation, God has, in these last days "spoken to us in Son," i.e., in Christianity has given a new, perfect, final revelation of Himself.  

Thus, the superiority over Judaism of Christianity is here denoted in a twofold way: First, by necessary implication the latter, not being diverse and fragmentary, is one and complete; it is the grand consummation toward which the other was but introductory; it is the substance and reality, of which the former furnished but the shadows and types. Second, by the instruments employed: in the one God spoke "in the prophets," in the other "in (His) Son." Just as far as the personal glory of the Son excels that of the prophets, so is the revelation God made through Christ more sublime and exalted than that which He made under Judaism. In the one He was made known as light-the requirements, claims, demands of His holiness. In the other, He is manifested as love-the affections of His heart are displayed.  

Now, to prevent the Hebrews from concluding that Christ was nothing more than another instrument through which God had "spoken," the Holy Spirit in the verses which we are now to take up, brings before us some of the highest and most blessed of our Savior's personal excellencies. He there proceeds to exalt the Hebrews' conception of the Divine Prophet and Founder of the new economy. This He does by bringing into view seven of His wondrous glories. To the contemplation of those we now turn. Let us consider.  

1. His Heirship.  

"Whom He hath appointed Heir of all things" (verse 2). There are three things here claiming attention. First, the character in which Christ is viewed. Second, His appointment unto the inheritance. Third, the scope of the inheritance.  

First , this declaration that God has appointed the Savior "Heir of all things" is similar in scope to that word of Peter's on the day of Pentecost. "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ" (Acts 2:36). In both passages the reference is to the honor which has been conferred upon the Mediator, and in each case the design of speaker or writer was to magnify the Christian revelation by showing the exalted dignity of its Author and Head.  

That the title "Heir" is similar in force to "Lord" is clear from Galatians 4:1, "The heir, as long as he is a child, differeth nothing from a servant, though he be lord of all." Yet though there is a similarity between the terms "Heir" and "Lord," there is also a clear distinction between them; not only so, we may admire the Divine discrimination in the one used in Hebrews 1:2. Strikingly does it follow immediately after the reference to Him as "Son," in fact furnishing proof thereof, for the son is the father's heir.  

The word "heir" suggests two things: dignity and dominion, with the additional implication of legal title thereto. For its force see Genesis 21:10, 12; Galatians 4:1, etc. "An 'heir' is a successor to his father in all that his father hath. In connection with the Father and the Son, the supreme sovereignty of the One is nowise infringed upon by the supreme sovereignty of the Other-cf. John 5:19. The difference is only in the manner: the Father doeth all by the Son, and the Son doeth all from the Father" (Dr. Gouge). The title "Heir" here denotes Christ's proprietorship. He is the Possessor and Disposer of all things.  

Second , unto an inheritance Christ was "appointed" by God. This at once shows us that the "Son" through whom God has revealed Himself, is here viewed not in His abstract Deity, but mediatorially, as incarnate. Only as such could He be "appointed" Heir; as God the Son, essentially, He could not be deputed to anything.  

This "appointment" was in the eternal counsels of the Godhead. Two things are hereby affirmed: certainty and valid title. Because God has predestined that the Mediator should be "Heir of all things," His inheritance is most sure and absolutely guaranteed, for "the Lord of hosts hath purposed, and who shall disannul?" (Isa. 14:27); hath He not said, "My counsel shall stand, and I will do all My pleasure" (Isa. 46:10)! Again: because God has "appointed" the Mediator "Heir" we are assured of His indubitable right to this supreme dignity. That which is said of Christ's being made priest, in Hebrews 5:5, may also be applied to this other dignity: Christ glorified not Himself to be an Heir, but He that saith to Him, "Thou art My Son, today have I begotten Thee," also "appointed" Him Heir.  

Above we have said, This appointment was in the eternal counsels of the Godhead. With our present passage should be compared Acts 2:23, "Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain." Thus there were two chief things to which the Mediator was "appointed": sufferings (cf. also 1 Peter 1:19, 20), and glory-cf. 1 Peter 1:11. How this shows us that, from the beginning, Christ was the Center of all the Divine counsels. Before a single creature was called into existence, God had appointed an "Heir" to all things, and that Heir was the Lord Jesus. It was the predestined reward of His Voluntary humiliation; He who had not where to lay His head, is now the lawful Possessor of the universe.  

This appointment of Christ to the inheritance was mentioned in Old Testament prophecy: "Also I will make Him My Firstborn, higher than the kings of the earth" (Ps. 89:27). "Firstborn" in Scripture refers not so much to primogeniture, as to dignity and inheritance: see Genesis 49:3 for the first occurrence. It is remarkable to observe and most solemn to discover that, in the days of His flesh, Israel recognized Him as such: "This is the Heir come let us kill Him, and the inheritance shall be ours" (Mark 12:7), was their terrible language.  

Third , a few words now on the extent of that Inheritance unto which the Mediator has been deputed: "Whom He hath appointed Heir of all things." The manifestation of this is yet future, but confirmation of it was made when the risen Savior said to the disciples, "All power is given unto Me in heaven and earth" (Matt. 28:18). At that time we will recall God's words, "I will declare the decree (i.e., the "appointment"), Thou art My Son; this day have I begotten Thee. Ask of Me, and I shall give Thee the heaven for Thine inheritance, and the uttermost parts of the earth for Thy possession" (Ps. 2:7, 8). His proprietorship of mankind will be evidenced when He shall "sit upon the throne of His glory: and before Him shall be gathered all nations; and He shall separate them one from another, as a shepherd divideth his sheep from the goats" (Matt. 25:31, 32). His right to dispose of all will be witnessed at the great white throne. But it is when this world has passed away that His universal Heirship will be fully and eternally displayed: on the new earth shall be "the throne of God and of the Lamb" (Rev. 22:1)!  

"How rich is our adorable Jesus! The blessed Lord, when He was upon the cross, had nothing. He had not where to lay His head; even His very garments were taken from Him. He was buried in a grave which belonged not to Him or to His family. On earth He was poor to the very last; none so absolutely poor as He. But as man, He is to inherit all things; as Jesus, God and man in one person. All angels, all human beings upon the earth, all powers in the universe, when asked, 'Who is Lord of all?' will answer, 'Jesus the Son of Mary'" (Saphir). Such is the reward which God has ordained for the once humiliated One.  

But most wonderful of all is that word in Romans 8:16, 17, "The Spirit Himself beareth witness with our spirits, that we are the children of God; and if children, then heirs; heirs of God, and joint-heirs with Christ." This the angels are not. It is because of their indissoluable union with Him that His people shall also enjoy the Inheritance which God has appointed unto the Son. Herein we discover the Divine discrimination and propriety in here speaking of Christ not as "Lord of all things," but "Heir." We can never be "joint-lords," but grace has made us "joint-heirs." Because of this the Redeemer said to the Father, "the glory which Thou gavest Me I have given them" (John 17:22).  

2. His Creatorship.  

"By whom also He made the worlds" (verse 2). The Greek term for the last word is "aionas," the primary meaning of which is ages. But here, by a metonymy, it seems to be applied to matter, and signifies, the universe. "Aion properly denotes time, either past or future; and then comes to signify things formed and done in time-the world . . .The aionas is plainly the synonym of the ta panta ("all things") in the preceding clause" (Dr. J. Brown). Two things incline us to this view. First , other scriptures ascribe creation to the Son: John 1:3; Colossians 1:16. Second , this gives force to the previous clause: He was, in the beginning, appointed Heir of all things because He was to be their Creator. Colossians 1:16 confirms this: "all things were created by Him and for Him."  

"By whom also He made the worlds." Here is furnished clear proof of the Mediator's Diety: only God can create. This also is brought in for the purpose of emphasizing the immeasurable value of the new revelation which God has made. Attention is focused on the One in whom and through whom God has spoken in the "last days." Three things are told us in verse 2 concerning Christ: first, we have His person-He is the "Son"; second, His dignity and dominion-He is the "Heir of all things"; third, His work-He has "made the worlds," heaven and earth. If, then, His dignity be so exalted, if His glory be so great, what must not be the word of such a "Son"! what the fullness of truth which God has made known to His people by Him!  

3. His Effulgency.  

"Who being the brightness of (His) glory" (verse 3). In this verse the Holy Spirit continues to set forth the excellencies of Christ, and in the same order as in the preceding one. First, the Divine dignity of His person, His relation to the Father-He is the Brightness of His glory. The Greek verb from which "brightness" is derived, signifies "to send forth brightness or light," and the noun here used, such brightness as cometh from light, as the sunbeams issuing from the sun. The term is thus used metaphorically. So ably has this been developed by Dr. Gouge we transcribe from his excellent commentary of 1650: "No resemblance taken from any other creature can more fully set out the mutual relation between the Father and the Son: " 1. The brightness issuing from the sun is the same nature that the sun is-cf. John 10:30. 2. It is of as long continuance as the sun: never was the sun without the brightness of it-cf. John 1:1. 3. The brightness cannot be separated from the sun: the sun may as well be made no sun, as have the brightness thereof severed from it-cf. Proverbs 8:30. 4. This brightness though from the sun is not the sun itself-cf. John 8:42. 5. The sun and the brightness are distinct from each other: the one is not the other-cf. John 5:17. 6. All the glory of the sun is this brightness-cf. John 17:5; 2 Corinthians 4:6. 7. The light which the sun giveth the world is by this brightness-cf. John 14:9 . . . Thus the Son is no whit inferior to the Father, but every way His equal. He was brightness, the brightness of His Father, yea, also the brightness of His Father's glory. Whatever excellency soever was in the Father, the same likewise was in the Son, and that in the most transplendent manner. Glory sets out excellency; brightness of glory, the excellency of excellency."  

That which is in view in this third item of our passage so far transcends the grasp of the finite mind that it is impossible to give it adequate expression in words. Christ is the irradiation of God's glory. The Mediator's relation to the Godhead is like that of the rays to the sun itself. We may conceive of the sun in the firmament, yet shining not: were there no rays, we should not see the sun. So, apart from Christ, the brightness of God's "glory" could not be perceived by us. Without Christ, man is in the dark, utterly in the dark concerning God. It is in Christ that God is revealed.  

4. His Being.  

"The express image of His person," or, more literally, "the impress of His substance" (verse 3). The Greek for "express image" is a single word, and the verb from which it is derived signifies "to engrave," and in its noun form "that which is engraved," as the stamp on a coin, the print pressed on paper, the mark made by a seal. Nothing can be more like the original mold or seal than the image pressed out on the clay or wax, the one carrying the very form or features of the other. The Old Testament saints did not perfectly "express" God, nor can angels, for they are but finite creatures; but Christ, being Himself God, could, and did. All that God is, in His nature and character, is expressed and manifested, absolutely and perfectly, by the incarnate Son.  

"And the very impress of His substance." Here again we are faced with that which is difficult to comprehend, and harder still to express. Perhaps we may be helped to get the thought by comparing 1 Timothy 6:16 with Colossians 1:15: "Dwelling in the light which no man can approach unto; whom no man hath seen, nor can see," "Who is the image of the invisible God." All true knowledge of God must come from His approach unto us, for we cannot by "reaching" find Him out. The approach must come from His side, and it has come, "the only begotten Son, which is in the bosom of the Father, He hath declared Him" (John 1:18).  

"The very impress of His substance." This is the nearest approach to defining God's essence or essential existence. The word "substance" means essential being or essential existence; but how little we know about this! God-self-existent: One who never had a beginning, yet full of all that we know of blessed attributes. And Christ, the incarnate Son, is the very "impress," as it were, of that substance. As we have said, the original term is taken from the impress of a seal. Though we had never seen the seal we might, from beholding the impress of it (that which is exactly like it), form a true and accurate idea of the seal itself. So Christ is the Impress of the substance of God, the One in whom all the Divine perfections are found. Though essentially Light, He is also the Outshining of the "Light"; though in Himself essentially God, He is also the visible Representation of God. Being "with God" and being God, He is also the Manifestation of God; so that by and through Him we learn what God is.  

"The very impress of His substance." It is not enough to read Scripture, nor even to compare passage with passage; nor have we done all when we have prayed for light thereon; there must also be meditation, prolonged meditation. Of whom were these words spoken? Of the "Son," but as incarnate, i.e., as the Son of man; of Him who entered this world by mysterious and miraculous conception in the virgin's womb. Men doubt and deny this, and no wonder, when they have nothing but a corrupt reason to guide them. How can a sin-darkened understanding lay hold of, believe, and love the truth that the great God should hide Himself in a frail human nature! That Omnipotence should be concealed in a Servant's form! That the Eternal One should become an Infant of days! This is the "great mystery" of godliness, but to the family of God is "without controversy."  

But if the human mind, unaided, is incapable of grasping the fact of the great God hiding Himself in human form, how much less can it apprehend that that very hiding was a manifestation, that the concealing was a revealing of Himself-the Invisible becoming visible, the Infinite becoming cognizable to the finite. Yet such it was: "And the very impress of His substance." Who was? The incarnate Son, the Man Christ Jesus. Of whose "substance?" Of God's! But how could that be? God is eternal, and Christ died! True, yet He manifested His Godhead in the very way that He died. He died as none other ever did: He "laid down" His life. More, He manifested His Godhead by rising again: "destroy this temple" (His body) said He, "And I will raise it again"; and He did. His Godhead is now manifested in that "He is alive forever more."  

But God is immutable and self-sufficient, and Christ hungered and thirsted/ True; because He was made "in all things like unto His brethren," and because that from actual experience of these things, He might be able to "succor them that are tempted." Moreover, He manifested His self-sufficiency by miraculously feeding the five thousand, and by His absolute power over all Nature-ruling the winds and waves, blasting the fig tree, etc.  

But God is Lord of all, and Christ was "Led as a lamb to the slaughter": He seemed so helpless when arrested and when hanging upon the cross! But appearances are deceptive; sometimes it is a greater thing to withhold the putting forth of power than to exert it! Yet glimpses of His Lordship flashed forth even then. See Him in the Garden, and those sent to apprehend Him prostrate on the ground (John 18:6)! See Him again on the Cross, putting forth His power and "plucking a brand from the burning": it was the power of God, for nothing short of that can free one of Satan's captives! Yes, Christ was, ever was, the "very impress of His substance," "for in Him dwelleth all the fullness of the Godhead bodily" (Col. 2:9).  

5. His Administration.  

"Upholding all things by the word of His power" (verse 3). The Spirit of truth continues to describe the dignity and majesty of Him in whom God now "speaks" to us. Here is a declaration that is unequivocal in meaning and unlimited in its scope. Against the statement "by whom" God "made the worlds," it might be argued that, after all, the "Son" was only a minister, an agent whom God employed for that great work. In reply it would be sufficient to point out that there is no hint in Scripture of God ever having assigned to a mere creature, no matter how exalted his rank, a work which was in any wise comparable with the stupendous task of "making the worlds." But as if to anticipate such an objection, to show that the "Son" is high above the noblest and most honored of God's ministers, it is here affirmed that "He upholdeth all things by the word of His power," that is, His own power; we may add that the Greek reads "His own" as in Matthew 16:26-"his own soul"; and "His own house" (Heb. 3:6). The "upholding" of all things is a Divine work.  

We have said that the term "Heir" connotes two things: dignity and dominion. In the opening clauses of verse 3 the dignity of the Mediator is set forth; here, it is His dominion which is brought before us. As it was said that He is appointed Heir of "all things," so are we now told that He upholds "all things"-all things that are visible or invisible, in heaven or earth, or under the earth: "all things" not only creatures, but all events.  

The Greek word for "upholding" means to "carry or support," see Mark 2:3; it also signifies "to energize or impel," see 2 Peter 1:21. It is the word used in the Septuagint for "moved" in Genesis 1:2. That which is in view in this fifth glory of Christ is His Divine providence. "The term 'uphold' seems to refer both to preservation and government. 'By Him the worlds were made'-their materials were called into being, and arranged in comely order: and by Him, too, they are preserved from running into confusion, or reverting back into nothing. The whole universe hangs on His arm; His unsearchable wisdom and boundless power are manifested in governing and directing the complicated movements of animate and inanimate, rational, and irrational beings, to the attainment of His own great and holy purposes; and He does this by the word of His power, or by His powerful word. All this is done without effort or difficulty. He speaks, and it is done; He commands, and it stands fast" (Dr. J. Brown). What a proof that the "Son" is God!  

He who appeared on earth in servant form, is the Sustainer of the universe. He is Lord over all. He has been given "power over all flesh" (John 17:2). The Roman legions who destroyed Jerusalem were "His armies" (Matt. 22:7). The angels are "His angels," see Matthew 13:41; 24:31. Every movement in heaven and earth is directed by Jesus Christ: "by Him all things consist" (Col. 1:17). He is not only at the head of the spiritual realm, but he "upholds all things." All movements, developments, actions, are borne up and directed by the word of His power. Glimpses of this flashed forth even in the days of His flesh. The winds and the waves were subservient to His word. Sickness and disease fled before His command. Demons were subject to His authoritative bidding. Even the dead came forth in response to His mighty fiat. And all through the ages, today, the whole of creation is directed by the will and word of its Heir, Maker, and Upholder.  

6. His Expiation.  

"When He had by Himself purged our sins" (verse 3). Here is something still more wondrous. Striking is it to behold the point at which this statement is introduced. The cross was the great stumbling-block unto the Jews; but so far was the apostle from apologizing for the death of the "Son," he here includes it as among His highest glories. And such indeed it was. The putting away of the sins of His people was an even greater and grander work than was the making of the worlds or the upholding of all things by His mighty power. His sacrifice for sins has brought greater glory to the Godhead and greater blessing to the redeemed than have His works of creation or providence.  

"Why has this wonderful and glorious Being, in whom all things are summed up, and who is before all things the Father's delight and the Father's glory; why has this infinite light, this infinite power, this infinite majesty come down to our poor earth? For what purpose? To shine? To show forth the splendor of His majesty? To teach heavenly wisdom? To rule with just and holy right? No. He came to purge our sins. What height of glory! what depths of abasement! Infinite in His majesty, and infinite in His self-humiliation, and in the depths of His love. What a glorious Lord! And what an awful sacrifice of unspeakable love, to purge our sins by Himself"! (Saphir).  

"By Himself purged our sins." This has reference to the atonement which He has made. The metaphor of "purging" is borrowed from the language of the Mosaic economy-cf. 9:22. The Greek word is sometimes put for the means of purging (John 2:6), sometimes for the act itself (Mark 1:44). Both are included here: the merits of Christ's sacrifice, and the efficacy thereof. The tense of the verb, the aorist, denotes a finished work, literally, "having purged." Another has suggested an additional and humbling thought which is pointed by this metaphor-the filth of our sins, which needed "purging" away. The contrastive and superlative value and efficacy of Christ's sacrifice is thus set before us. His blood is here distinguished from that of the legal and ceremonial purifications. None of them could purge away sins-Hebrews 10:4. All they did was to sanctify to "the purifying of the flesh" (Heb. 9:13), not to the "purifying of the soul!"  

"The manner and power of this purification form the subject of this whole Epistle. But in this short expression, 'by Himself He purged our sins,' all is summed up. By Himself; the Son of God, the eternal Word in humanity. Himself: the priest, who is sacrifice, yea, altar, and everything that is needed for full and real expiation and reconciliation. Here is fulfilled what was prefigured on the day of atonement, when an atonement was made for Israel, to cleanse them from all sins, that they may be clean from all their sins before the Lord (Lev. 16:30). Thus our great High Priest saith unto us, Ye are clean this day before God from all your sins. He is the fulfillment and the reality, because He is the Son of God. 'The blood of Jesus Christ His Son cleanseth us from all sin' (1 John 1:7). The church is purchased by the blood of Him who is God (Acts 20:28, with His own blood). Behold the perfection of the sacrifice in the infinite dignity of the incarnate Son. Sin is taken away. Oh, what a wonderful thing is this!" (Saphir).  

7. His Exaltation.  

"Sat down on the right hand of the Majesty on high" (verse 3). Unspeakably blessed is this. The One who descended into such unfathomable depths of shame, who humbled Himself and became "obedient unto death, even the death of the cross," has been highly exalted above all principality and power, and dominion, and every name which is named, not only in this world, but also in that which is to come. All-important is it, too, to mark carefully the connection between these two wondrous statements: "when He had by Himself purged our sins, sat down on the right hand of the Majesty on high." We cannot rightly think of the God-man as where He now is, without realizing that the very circumstance of His being there, shows, in itself, that "our sins" are put away for ever. The present possession of glory by the Mediator is the conclusive evidence that my sins are put away. What blessed connection is there, then between our peace of soul, and His glory!  

"Sat down on the right hand of the Majesty on high." Three things are here denoted. First, high honor: "sitting," in Scripture, is often a posture of dignity, when superiors sit before inferiors: see Job 29:7, 8; Daniel 7:9, 10; Revelation 5:13. Second, it denotes settled continuance. In Genesis 49:24 Jacob said to Joseph that his "bow sat in strength," fittingly rendered "abode in strength." So in Leviticus 8:35, "abode" is literally "sit." Though He will vacate that seat when He descends into the air (1 Thess. 4:16) to receive His blood-bought people unto Himself, yet it is clear from Revelation 22:1 that this position of highest honor and glory belongs to Christ for ever and ever. Third, it signifies rest, cessation from His sacrificial services and sufferings. It has often been pointed out that no provision was made for Israel's priests to sit down: there was no chair in the Tabernacle's furniture. And why? Because their work was never completed-see Hebrews 10:1, 3. But Christ's work of expiation is completed; on the cross He declared, "It is finished" (John 19:30). In proof of this, He is now seated on High.  

The term "the Majesty on high" refers to God Himself. "Majesty" signifies such greatness as makes one to be honored of all and preferred above all. Hence it is a delegated title, proper to kings, cf.

Combined Bible: Heb 1:4-6

Superior to Angels.   

(Hebrews 1:4-14)  

One of the first prerequisites for a spiritual workman who is approved of God, is that he must prayerfully and constantly aim at a "rightly dividing" of the Word of Truth (2 Tim. 2:15). Preeminently is this the case when he takes up those passages treating of the person of the Lord Jesus Christ. Unless we "rightly divide" or definitely distinguish between what is said of Him in His essential Being, and what is predicated of Him in His official character, we are certain to err, and err grievously. By His "essential Being" is meant what He always was and must ever remain as God the Son. By His "official character" reference is made to what may be postulated of Him as Mediator, that is, as God incarnate, the God-man. It is the same blessed person in each case, but looked at in different relationships.  

It is failure to thus rightly divide what is said in the Word of Truth concerning the Lord Jesus which has caused unregenerate men to entertain most dishonoring and degrading views of Him, and has led some regenerate men to err in their interpretation of many passages. As illustrations of the former we may cite some of the more devout unitarians, who, appealing to such statements as "My Father is greater than I" (John 14:28), "when all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him that put all things under Him" (1 Cor. 15:28), etc., have argued that though the Son be superior to all creatures, yet is He inferior to the Father. But the passages cited do not relate to the "essential Being" of Christ, but speak of Him in His Mediatorial character. As an example of the latter we may mention how that such an able exegete as Dr. John Brown interprets the second half of Hebrews 1:4 as referring to the essential Being of the Savior.  

Thus it will be seen that that to which we have drawn attention above is something more than an arbitrary theological distinction; it vitally affects the forming of right views of Christ's person and a sound interpretation of many passages of Holy Writ. Now in His Word God has not drawn the artificial lines which man is fond of making. That is to say, the essential and the official glories of Christ are often found intermingling, rather than being separately classified. A case in point occurs in the first three verses of Hebrews 1. First we are told that, at the close of the Mosaic dispensation, God spoke to the Hebrews by (in) His Son. Obviously this was upon earth, alter the Word had become flesh. Thus the reference is to Christ in His Mediatorial character. Second, "whom He hath appointed Heir of all things" manifestly views Him in the same character, for, in His essential Being no such "appointment" was needed-as God the Son "all things" are His. But when we come to the third clause, "by whom also He made the worlds" there is clearly a change of viewpoint. The worlds were made long before the Son became incarnate, therefore this postulate must be understood of Him in His eternal and essential Being.  

The inquiring mind will naturally ask, Why this change of viewpoint? Why introduce this higher glory of the Son in the midst of a list of His Mediatorial honors?-for it is clear that the Holy Spirit returns to these in the clauses which follow in verse 3. The answer is not far to seek: it is to exalt the Mediator in our esteem; it is to show us that the One who appeared on earth in Servant form was possessed of a dignity and majesty which should bow our hearts in worship before Him. He who "by Himself purged our sins" is the same that "made the worlds." The crucified was the Creator! But this is not the wonder set forth in this passage. In order to be crucified it was needful for the Creator to become man. The Son of God (though never ceasing to be such) became the Son of man, and this Man has been exalted to the right hand of the Majesty on high. So beautifully has the late Mr. Saphir written on this point we transcribe from him at length:-  

"Is it more wonderful to see the Son of God in Bethlehem as a little babe, or to see the Son of man at the right hand of the Father? Is it more marvelous to see the Counselor, the Wonderful, the Mighty God, the Prince of Peace, the Everlasting Father, a child born unto us, and a Son given unto us-or to see the Son of man, and in Him the dust of earth, seated at the right hand of God? The high priest entered once a year into the holy of holies, but who would have ventured to abide there, or take up his position next to the cherubim, where the glory of the Most High was revealed? But Jesus, the Son of man, ascended, and by His own power, and in His own right, as well as by the appointment of the Father, He is enthroned, crowned with glory and majesty. On the wings of omnipotent love He came down from heaven, but to return to heaven, omnipotence and love were not sufficient. It was comparatively easy (if I may use this expression of the most stupendous miracle) for the Son of God to humble Himself, and to come down to this earth; but to return to heaven, it was necessary for Him to be baptized with the baptism of suffering, and to die the death upon the accursed tree. Not as He came down did He ascend again; for it was necessary that He who in infinite grace had taken our position should bow and remove our burden and overcome our enemies. Therefore was His soul straightened to be baptized with His baptism; and therefore, from the first moment that He appeared in Jerusalem, He knew that the temple of His sacred body was to be broken, and He looked forward to the decease which He should accomplish on that mount. Not as He came did He ascend again; for He came as the Son of God; but He returned not merely as the Son of God, but as the Son of God incarnate, the Son of David, our brother and our Lord. Not as He came did He ascend again; for He came alone, the Good Shepherd, moved with boundless compassion, when He thought of the lost and perishing sheep in the wilderness; but He returned with the saved sheep upon His shoulders, rejoicing, and bringing it to a heavenly and eternal home. He went back again, not merely triumphing, but He who had gone forth weeping, bearing precious seed, who Himself had been sown, by His sacrifice unto death, returned, bringing His sheaves with Him.... It was when He had by Himself purged our sins that He sat down at the right hand of God; by the power of His blood He entered into the holy of holies; as the Lamb slain God exalted Him, and gave Him a name which is above every name."  

Thus that which is prominent, yea dominant, in this opening chapter in Hebrews is the Mediatorial glories of the Son. True, His essential glory is referred to in verse 2: "By whom also He made the worlds," but, as already stated, this is introduced for the purpose of exalting the Mediator in our esteem, to prevent us forming an unworthy and erroneous conception of His person. The One who "by Himself purged our sins" is the same person as made the worlds, it is He who is "the Brightness of God's glory, and the express Image of His substance." What ground, what cause have we for exclaiming, "Worthy is the Lamb that was slain to receive power and riches, and wisdom and strength, and honor and glory, and blessing" (Rev. 5:12)? To this the God-man is entitled. Because of this, God exalted Him to His own right hand. Having shown His infinite elevation above the prophets we have next revealed His immeasurable superiority over the angels.  

"Being made so much better than the angels, as He hath by inheritance obtained a more excellent name than they" (verse 4). Before attempting to expound the details of this verse, it may be well for us first to inquire, Why does the Holy Spirit here introduce the "angels?" What was His particular purpose in showing Christ's superiority over them? To these questions a threefold answer, at least, may be returned:-  

First , because the chief design of the Holy Spirit in this Epistle is to exalt the Lord Jesus, as the God-man, far above every name and dignity. In the next section (chapter 3) He shows the superiority of Christ over Moses. But to have commenced with Moses, would not have gone back far enough, for Moses the mediator, received the law by "the disposition of angels" (Acts 7:53). Inasmuch as angels are described in Holy Writ as "excelling in strength," and thus as far raised in the scale of being above man, it was necessary, in order to establish Christ's superiority over all created beings, to show that He was much better than they. To prove that God the Son was superior to angels were superfluous, but to show that the Son of man has been exalted high above them was essential if the Hebrews were to ascribe to Him the glory which is His due.  

Second , the object before the Holy Spirit in this Epistle in presenting the supreme dignity and dominion of the Mediator was to demonstrate the immeasurable superiority of Christianity over Judaism. The method He has followed here is very striking and convincing. The old order or economy was given by "the disposition of angels" (Acts 7:53). Exactly what this means perhaps we cannot be quite sure, though there are several scriptures which throw light thereon, for in Deuteronomy 33:2 we read: "The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Mount Paran, and He came with ten thousand of saints"-"holy ones," i.e., "angels." Again, Psalm 68:17 tells us, "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai." Finally, Galatians 3:19 says, "Wherefore then serveth the law? It was added because of transgressions, till the Seed would come to whom the promise was made; and it was ordained by angels in the hand of a mediator." Thus, the glory of Jehovah at Sinai (the beginning of the Mosaic economy) was an angelic one, and the employment of angels in the giving of the law stamped a dignity and importance upon it. But the legal dispensation has been set aside by a new and higher glory revealed in "the Son," and Hebrews 1 shows us the angels subservient to Him, and not only so, closes with the statement that they are now the servants of the present "heirs of salvation!"  

Third , it is necessary to show the superiority of Christ (the Center and Life of Christianity) over the angels, because the Jews regarded them as the most exalted of all God's creatures. And rightly so. It was as "the Angel of the covenant" (Mal. 3:1), the "Angel of the Lord" (Exo. 3:2), that Jehovah had appeared most frequently unto them. From earliest times angelic ministration had been a chief instrument of Divine power and medium of communication. It was "the Angel of the Lord" who delivered Hagar (Gen. 16:7), and who appeared to Abraham. Angels delivered Lot (Genesis 19:1). It was the Lord's "angel" who protected Israel on the pass-over-night (Num. 20:16). Thus the Jews esteemed angels more highly than man. To be told that the Messiah Himself, God the Son incarnate, had become man made Him, in their eyes, inferior to the angels. Therefore, was it necessary to show them from their own Scriptures that the Mediator, God manifest in flesh, possessed a dignity and glory as far excelling that of the angels as the heavens are higher than the earth.  

"Being made so much better than the angels." This verse may be termed the text, and the remainder of the chapter, the sermon-the exposition and application of it. The first key to its meaning and scope lies in its first two words (which are but one in the Greek), "being made." Grammatically it seems almost a blemish to open a new paragraph with a participle; in truth, it demonstrates the perfection of the Spirit's handiwork. It illustrates a noticeable difference which ever distinguishes the living works of God from the lifeless productions of man-contrast the several parts of a chair or table with the various members of the human body: in the one the several sections of it are so put together that its pieces are quite distinct, and the joints between them clearly perceptible; in the other, the ending of one member is lost in the beginning of the next. Our analogy may be commonplace, but it serves to illustrate one of the great differences between the writings of men and the Scriptures of God. The latter is a living organism, a body of truth, vitalized by the breath of God!  

Though verse 4 begins a distinct section of the Epistle it is closely and inseparably united to the introductory verses which precede, and more especially to the final clauses of verse 3. Unless this be kept in mind we are certain to err in our interpretation of it. At the close of verse 3, Christ is presented as the One who has purged the sins of His people, in other words, as the Son of man, God incarnate, and it was as such He has been exalted to the right hand of the Majesty on high. There is now a Man in the glory. And it is this Man, the "second Man (1 Cor. 15:47) who has been made better than the angels," and who has obtained "a more excellent name than they." It is this which the opening participle makes clear, being designed to carry our thoughts back to what has been said at the close of verse 3.  

"Being made so much better than the angels." To appreciate the force of this we must, briefly, consider the excellency of the "angels." Angels are the highest of all God's creatures: heaven is their native home (Matt. 24:36). They "excel in strength" (Ps. 103:20). They are God's "ministers" (Psalm 104:4). Like a king's gentlemen-in-waiting, they are said to "minister unto the Ancient of days" (Daniel 7:10). They are "holy" (Matthew 25:31). Their countenances are like "lightning," and their raiment is as white as snow (Matt. 28:3). They surround God's throne (Rev. 5:11). They carry on every development of nature. "God does not move and rule the world merely by laws and principles, by unconscious and inanimate powers, but by living beings full of light and love. His angels are like flames of fire; they have charge over the winds, and the earth, and the trees, and the sea (the book of Revelation shows this-A.W.P.). Through the angels He carries on the government of the world" (Saphir).  

But glorious as the angels are, elevated as is their station, great as is their work, they are, nevertheless, in subjection to the Lord Jesus as Man; for in His human nature God has enthroned Him high above all. "The apostle in the former verses proves Christ to be more excellent than the excellentest of men; even such as God extraordinarily inspired with his holy Spirit, and to whom he immediately revealed his will that they might make it known to others. Such were the priests, prophets, and heads of the people. But these, as well as all other men, notwithstanding their excellencies, were on earth mortal. Therefore he ascendeth higher, and calleth out the celestial and immortal spirits, which are called angels. Angels are of all mere creatures the most excellent. If Christ then be more excellent than the most excellent, He must needs be the most excellent of all. This excellency of Christ is so set out, as thereby the glory and royalty of His kingly office is magnified. For this is the first of Christ's offices which the apostle doth in particular exemplify: in which exemplification He giveth many proofs of Christ's divine nature, and showeth Him to be man as He is God also; and in the next chapter, so to be God as He is man also: 'like to his brethren' (Hebrews 2:17)" (Dr. Gouge).  

"Being made so much better than the angels." Through Isaiah God had promised that the "Man of sorrows" who was to be "cut off out of the land of the living" for the transgression of His people, should be richly rewarded for His travail: "Therefore, will I divide Him a portion with the great and He shall divide the spoil with the strong" (Isa. 53:12). In Psalm 68:18, He is represented as ascending "on high," and that, as a mighty conqueror leading captives in His train and receiving gifts for men. In Philippians 2 we learn that He who took upon Him the form of a servant and was made in the likeness of men, who became obedient unto death, even the death of the cross, "God also hath highly exalted Him and given Him a name which is above every name, that at (in) the name of Jesus (given to Him at His incarnation) every knee should bow, of things in heaven and in earth, and under the earth" (verses 9-11). He has been "made so much better than the angels" first of all, by the position accorded Him-He is seated on the right hand of the Majesty on High: angels are "round about the throne" (Rev. 5:11), the Lamb is on the Throne!  

"As He hath by inheritance obtained a more excellent name than they" (verse 4). "We who live in the West think a name of slight importance: but God always taught His people to attach great importance to names. The first petition in the Lord's prayer is, 'Hallowed be Thy name;' and all the blessings and privileges which God bestowed upon Israel are summed up in this, that God revealed unto them His name. The name is the outward expression and the pledge and seal of all that a person really and substantially is; and when it says that the Son of God has received a higher name than angels, it means that, not only in dignity, but in kind, He is high above them" (A. Saphir). "The descriptive designation given to Christ Jesus, when contrasted to that given to angels, marks Him as belonging to a higher order of beings. Their name is created spirits; His name is the only-begotten Son of God" (Dr. J. Brown).  

"As He hath by inheritance obtained a more excellent name than they" (verse 4). When commenting on the first part of this verse we endeavored to show that the reference is to the Father rewarding the Mediator for His sacrificial work, and attention was directed to the parallel supplied in Philippians 2:9-11. That passage begins by saying: "Wherefore God also hath highly exalted Him," and this finds its counterpart here in "being made so much better than the angels." Then follows the statement "and hath given Him a name which is above every name," the parallel being found in "a more excellent name than they," i.e., the highest of all created beings. Finally, His right to this exalted name is to be owned by every knee bowing before it; so also the last clause of Hebrews 1:4 affirms Christ's right to His more excellent name. Is it not more than a coincidence that the corresponding passage to Hebrews 1:4 is found in one of the apostle Paul's Epistles!  

"He hath by inheritance obtained a more excellent name than they." This affirms the right of Christ to His more excellent name. The English rendering here seems slightly misleading. The Greek for "He hath by inheritance obtained" is a single word. It is a technical term relating to legal title, secure tenure. The right of inheritance which Sarah would not that the son of the bondwoman should have, is expressed by this word: "shall not the heir" (Gal. 4:30) "Shall not by inheritance obtain," or, "shall not inherit." Christ's right to His supreme dignity is twofold: first, because of the union between His humanity and essential Deity; Second, as a reward for His mediatorial sufferings and unparalleled obedience to His Father.  

"For unto which of the angels said He at any time, Thou art My Son?" (verse 5). Having affirmed the superiority of Christ over angels, the Holy Spirit now supplies proof of this, drawing His evidence from the Old Testament Scriptures. The first passage appealed to is found in the second Psalm, and the manner in which it is introduced should be noted. It is put in the form of a question. This was to stir up the minds of those who read the Epistle. It is worthy of remark that this interrogative form of instruction is found quite frequently in the Pauline Epistles e.g., 1 Corinthians 9:4-10, Galatians 3:1-5-and much more so than any other New Testament writer. This method of teaching was often employed by the Lord Jesus, as a glance at the Gospels will show. Observe, too, how the question asked in our text assumes that the Hebrews were familiar with the entire contents of Scripture. The interrogative way of presenting this quotation was tantamount to saying: Judge for yourselves whether what I say be true- where in the Sacred Writings is there any record of God's addressing an angel as His "Son"? They could not thus judge unless they were well versed in the Word.  

"Unto which of the angels said He at any time, Thou art My Son"? The answer is, To none of them. Nowhere in the Old Testament Scriptures is there a single instance of God's addressing an angel as "My Son." It is true that in Job 38:7 the angels are termed "sons of God," but this simply has reference to their creation. Adam is termed a "son of God" (Luke 3:38) in the same sense. So, regenerated saints are "sons of God" by virtue of new creation. But no individual angel was ever addressed by the Father as "My Son." The Lord Jesus was, both at His baptism and His transfiguration. Herein we perceive not only His pre-eminence, but His uniqueness.  

"Unto which of the angels said He at any time, Thou art My Son, this day have I begotten Thee" (verse 5)? This latter expression has occasioned not a little difficulty to some of the commentators, and, in the past, has been made the battleground of fierce theological fights. The issue raised was "the eternal Son-ship of Christ." Those affirming understood "this day (or "today") the Greek is the same as in Luke 23:43-to be timeless, and "this day have I begotten Thee" to refer to the eternal generation of the Son by the Father. Much of the fighting was merely a strife "about words," which was to no profit. Though Scripture clearly teaches the Godhead and absolute Deity of the Son (Hebrews 1:8, etc.) and affirms His eternality (John 1:1, etc.), it nowhere speaks of His eternal "son-ship," and where Scripture is silent it behooves us to be silent too. Certainly this verse does not teach the eternal son-ship of Christ, for if we allow the apostle to define his own terms, we read in Hebrews 4:7, "He limiteth a certain day, saying in David, Today," etc. This, it appears to us, illustrates the Spirit's foresight in thus preventing "today" in Hebrews 1:5 being understood as a timeless, limitless "day"-eternity.  

Further proof that the Spirit is not here treating of the essential Deity or eternal son-ship of Christ is seen by a glance at the passage from which these words are taken. Hebrews 1:5 contains far more than the mere quotation of a detached sentence from the Old Testament. The reference is to the second Psalm, and if the reader will turn to and read through it, he should at once see the striking propriety in the apostle's reference to it here. This is the first Old Testament passage quoted in Hebrews, and like the first of anything in Scripture claims special attention because of its prime importance. Coming as it does right after what has been said in verse 4, namely, that He who, positionally, had been made lower than the angels, is now exalted above them, an appeal to the 2up5 ndup0 Psalm was most appropriate. That has two divisions and treats of the humiliation and exaltation of the Messiah! In verse 3 counsel is taken against Him; in verses 10-12, kings and judges are bidden to pay homage to Him.  

Now it is in this 2up5 ndup0 Psalm that the Father is heard saying to the Messiah, "Thou art My Son, this day have I begotten Thee" (verse 7). The whole context shows that it is the Father addressing the Son in time, not eternity; on earth, not in heaven; in His mediatorial character, not His essential Being. Nor is there any difficulty in the "today have I begotten Thee," the Holy Spirit having explained its force in Acts 13:33. There the apostle declared to the Jews that God had fulfilled the promise made unto the fathers, namely, that He had "raised up Jesus," i.e. had sent the Messiah unto them. Acts 13:33 has no reference to Christ's resurrection, but relates to His incarnation and manifestation to Israel-cf. Deuteronomy 18:18, "I will raise them up a Prophet"; also Acts 3:26. It was not until Acts 13:34, 35 that the apostle brought in His resurrection "raised Him up from the dead." Thus in Acts 13 Psalm 2 is cited to prove the Father had sent the Savior to Israel and His promise so to do had been fulfilled in the Divine incarnation. We may add that the word "again" in Acts 13:33 is not found in the Greek and is omitted in the Revised Version! If further proof be needed that the "This day have I begotten Thee" refers to the incarnation of Christ, Luke 2:11 supplies it, "unto you is born this day in the city of David a Savior, which is Christ the Lord"-could so much be said of any but the only-begotten Son of God? Thus "this day" is here, by an angel's voice expressly referred to the day of the Savior's birth.  

"This day have I begotten Thee." This, then, is another verse which teaches the virgin-birth of Christ! His humanity was "begotten" by God the Father. Though the Son of man, He was not begotten by a man. Because His very humanity was begotten by the Father it was said unto His mother, "That holy thing which shall be born of thee shall be called the Son of God" (Luke 1:35).  

"And again, I will be to Him a Father, and He shall be to Me a Son" (verse 5). The opening "and" connects this second quotation with the first; what follows clearly and conclusively fixes the scope of the first part of this verse. Here is indubitable proof that the Holy Spirit is speaking of Christ not according to His essential glory, but in His mediatorial character, as incarnate. Had the first part of verse 5 referred to the eternal relationship of the Son of the Father as practically all of the older (Calvinistic) commentators insist, it would surely be meaningless to add the quotation which follows, "I will be" does not take us back into the timeless past! Nor was there any occasion for the first Person of the Trinity to assure the Second that He would be "a Father unto Him." Clearly, it is the Father accepting and owning as His Son the One whom the world had cast out.  

"And again, I will be to Him a Father and He shall be to Me a Son." This second quotation is from 2 Samuel 7:12-17, which forms part of one of the great Messianic predictions of the Old Testament. Like all prophecy it had a minor and major scope and receives a partial and ultimate fulfillment. Its first reference was to Solomon, who, in many respects, was a remarkable type of the Lord Jesus. But its chief application was to Christ Himself. That Solomon did not exhaust its fulfillment is clear enough from the language of verse 13 itself, for, as Dr. Brown has pointed out, "It refers to a son to be raised up after David had gone to be with his fathers, whereas Solomon was not only born but crowned before David's death; and the person to be raised up, whosoever he is, was to be settled 'in God's house and kingdom,' and his throne was to be 'established forevermore',-words certainly not applicable, in their full extent, to Solomon." Doubtless none would have argued for an exclusive reference to Solomon had it not been for the words which follow in 2 Samuel 7:14. But competent Hebrew scholars tell us that "if he commit iniquity" may fairly be rendered "whosoever shall commit iniquity" and find their parallel in Psalm 89:30-33.  

"I will be to Him a Father, and He shall be to Me a Son." This was God's promise concerning the Messiah, David's Son a thousand years before He appeared on earth. "I will be to Him a Father." I will own Him as My Son, I will treat Him accordingly. This He did. In death He would not suffer Him to see corruption. He raised Him from the dead. He exalted Him to His own right hand. "And He shall be to Me a Son": He shall act as such. And He did. He ever spake of Him as "Father," He obeyed Him even unto death. He committed His spirit into His hands.  

"And again, when He bringeth in the First-begotten into the world, He saith, 'And let all the angels of God worship Him'" (verse 6). This is a quotation from Psalm 97:7, which in the Sept. reads, "Worship Him, all ye His angels." What a proof was this that the Son had been "made so much better than the angels": so far were these celestial creatures from approaching the glory of the incarnate Son, they are commanded to worship Him! But before we enlarge upon this, let us mark attentively the special character in which Christ is here viewed. Many are His titles, and none of them is without its distinctive significance. It is as "First-begotten" or "Firstborn" that the angels are bidden to render Him homage. As many are far from clear as to the precise value and meaning of this name, let us look at it the more closely. The Greek word, "pro-tokokos," is found nine times in the New Testament, eight of them referring to the Lord Jesus. It is manifestly a title of great dignity.  

This New Testament title of Christ, like many another, has its roots in the Old Testament. Its force may be clearly perceived in Genesis 49:3, where Jacob says of Reuben, "Thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power." Thus, the primary thought in it is not primogeniture, but dignity, honor, dominion. Note in Exodus 4:22, God calls Israel His "firstborn" because to them belonged the high honor of being His favored people. In the great Messianic prediction of Psalm 89, after promising to put down His foes and plague them that hate Him (verse 23), and after the perfect Servant says "Thou art My Father, My God, and the Rock of My salvation" (verse 26), the Father declares, "I will make Him My Firstborn, higher than the kings of the earth" (verse 27). Clearly, then, this title has no reference whatever to the eternal origin of His Being, i.e. His "eternal Son-ship," still less does it intimate His creation in time as Russellites and others blasphemously affirm; but relates to the high position of honor and glory which has been conferred upon the Son of man because of His obedience and suffering.  

The first occurrence of this term in the New Testament is in Matthew 1:25, "she brought forth her firstborn Son," and the second is parallel-Luke 2:7. That Mary had other sons is clear from Matthew 13:55. The Lord Jesus was not only the first in time, but the Chief, not only among but over them. In Romans 8:29 we read, that God has predestinated His elect to be conformed to the image of His Son in order that He might be the Firstborn among many brethren, i.e. their Chief and most excellent Ruler. In Colossians 1:15, He is designated the "Firstborn of every creature," which most certainly does not mean that He was Himself the first to be created, as many today wickedly teach, for never does Scripture speak of Him as "the Firstborn of God," but affirms that He is the Head and Lord of every creature. In Colossians 1:18, He is spoken of as "the Firstborn from the dead," which does not signify that He was the first to rise again, but the One to whom the bodies of His saints shall be conformed-see Philippians 3:21. In Hebrews 11:28, this term is applied to the flower and might of Egypt. In Hebrews 12:23, the Church in glory is termed "the Church of the Firstborn." This title then is synonymous with the "appointed Heir of all things." It is, however, to be distinguished from "Only-begotten" in John 1:18, 3:16. This latter is a term of endearment, as a reference to Hebrews 11:17 shows-Isaac was not Abraham's only "begotten," for Ishmael was begotten by him too; but Isaac was his darling: so Christ is God's "Darling"-see Psalm 22:20, 35:17.  

"Under the law the 'firstborn' had authority over his brethren (cf. Romans 8:29, A.W.P.), and to them belonged a double portion, as well as the honor of acting as priests; the firstborn in Israel being holy; that is to say, consecrated to the Lord. Reuben, forfeiting his right of primogeniture by his sin, his privileges were divided, so that the dominion belonging to it was transferred to Judah and the double portion to Joseph, who had two tribes and two portions in Canaan by Ephraim and Manasseh (1 Chron. 5:1, 2); while the priesthood and the right of sacrifice was transferred to Levi. The word 'firstborn' also signifies what surpasses anything as of the same kind, as 'the firstborn of the poor'" (Isa. 14:30); that is to say, the most miserable of all; and 'firstborn of death' (Job 18:13), signifying a very terrible death, surpassing in grief and violence. The term 'firstborn' is also applied to those who were most beloved, as Ephraim is called 'the firstborn of the Lord' (Jer. 31:9), that is, His 'dear son.' In all these respects the application of 'firstborn' belongs to the Lord Jesus, both as to the superiority of His nature, of His office, and of His glory" (Robert Haldane).  

"And again when He bringeth in the First-begotten into the world," etc. Commentators are divided as to the meaning and placing of the word "again," many contending it should be rendered, "When He shall bring in again into the habitable earth the Firstborn." There is not a little to be said in favor of this view. First, the Greek warrants it. In the second part of verse 5 the translators have observed the order of the original-"and again, I will be unto Him," etc. But here in verse 6 they have departed from it-"And again, when He bringeth in" instead of "when He shall bring in again." Secondly, we know of nothing in Scripture which intimates that the angels worshipped the infant Savior. Luke 2:13, 14 refers to them adoring God in heaven, and not His incarnate Son on earth. But Revelation 5:11-14 shows us all heaven worshipping the Lamb on the eve of His return to the earth, when He comes with power and glory. Scriptures which mention the angels in connection with Christ's second advent are Matthew 13:41; 16:27; 24:31; 25:31; 2 Thessalonians 1:7.  

That verse 6 has reference to the second advent of Christ receives further confirmation in the expression "when He bringeth in the First-begotten into the world." This language clearly looks back to Jehovah putting Israel into possession of the land of Canaan, their promised inheritance. "Thou shalt bring them in, and plant them in the mountain of Thine inheritance" (Exo. 15:17). "To drive out the nations from before thee, greater and mightier than thou art, to bring thee in, to give thee their land for an inheritance" (Deut. 4:38). In like manner, when Christ returns to the earth, the Father will say to Him, "Ask of Me, and I shall give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession" (Ps. 2:8).  

In addition to what has just been said on "when He bringeth in the firstborn" into the world we would call attention to what we doubt not, is a latent contrast here. It is set over against His expulsion from the world, at His first advent. Men, as it were, drove Him ignominiously from the world. But He will re-enter it in majesty, in the manifested power of God. He will be "brought into it" in solemn pomp, and the same world which before witnessed His reproach, shall then behold His Divine dominion. Then shall He come, "in the glory of His Father" (Matt. 16:27), and then shall the angels render gladsome homage to that One whose honor is the Father's chief delight. Then shall the word go forth from the Father's lips, "Let all the angels of God worship Him."  

Our minds naturally turn back to the first advent and what is recorded in Luke 2. But there the angels praised the Sender, not the Sent: God in the highest was the object of their worship though the moving cause of it was the lowly Babe. But when Christ comes back to earth it is the Firstborn Himself who shall be worshipped by them. It was to this He referred when He said, "When He shall come in His own glory, and in His Father's and of the holy angels." The "glory of the angels," i.e. the glory they will bring to Him, namely, their worship of Him. Then shall be seen "the angels of God ascending and descending upon the Son of man" (John 1:51). May we who have been sought out and saved by Him "worship" Him now in the time of His rejection.  

  

  

MHCC: Heb 1:1-3

God spake to his ancient people at sundry times, through successive generations, and in divers manners, as he thought proper; sometimes by personal directions, sometimes by dreams, sometimes by visions, sometimes by Divine influences on the minds of the prophets. The gospel revelation is excellent above the former; in that it is a revelation which God has made by his Son. In beholding the power, wisdom, and goodness of the Lord Jesus Christ, we behold the power, wisdom, and goodness of the Father, Joh 14:7; the fulness of the Godhead dwells, not typically, or in a figure, but really, in him. When, on the fall of man, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, sustained it by his almighty power and goodness. From the glory of the person and office of Christ, we proceed to the glory of his grace. The glory of His person and nature, gave to his sufferings such merit as was a full satisfaction to the honour of God, who suffered an infinite injury and affront by the sins of men. We never can be thankful enough that God has in so many ways, and with such increasing clearness, spoken to us fallen sinners concerning salvation. That he should by himself cleanse us from our sins is a wonder of love beyond our utmost powers of admiration, gratitude, and praise.

MHCC: Heb 1:4-14

Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth. Another passage of Scripture, Psa 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost. Angels shall gather all the saints together at the last day, when all whose hearts and hopes are set upon perishing treasures and fading glories, will be driven from Christ's presence into everlasting misery.

Matthew Henry: Heb 1:1-3

Here the apostle begins with a general declaration of the excellency of the gospel dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men in the one and in the other: both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe,

I. The way wherein God communicated himself and his will to men under the Old Testament. We have here an account, 1. Of the persons by whom God delivered his mind under the Old Testament; they were the prophets, that is, persons chosen of God, and qualified by him, for that office of revealing the will of God to men. No man takes this honour to himself, unless called; and whoever are called of God are qualified by him. 2. The persons to whom God spoke by the prophets: To the fathers, to all the Old Testament saints who were under that dispensation. God favoured and honoured them with much clearer light than that of nature, under which the rest of the world were left. 3. The order in which God spoke to men in those times that went before the gospel, those past times: he spoke to his ancient people at sundry times and in divers manners. (1.) At sundry times, or by several parts, as the word signifies, which may refer either to the several ages of the Old Testament dispensation - the patriarchal, the Mosaic, and the prophetic; or to the several gradual openings of his mind concerning the Redeemer: to Adam, that the Messiah should come of the seed of the woman, - to Abraham, that he should spring from his loins, - to Jacob, that he should be of the tribe of Judah, - to David, that he should be of his house, - to Micah, that he should be born at Bethlehem, - to Isaiah, that he should be born of a virgin. (2.) In divers manners, according to the different ways in which God though fit to communicate his mind to his prophets; sometimes by the illapses of his Spirit, sometimes by dreams, sometimes by visions, sometimes by an audible voice, sometimes by legible characters under his own hand, as when he wrote the ten commandments on tables of stone. Of some of these different ways God himself gave an account in Num 12:6-8, If there be a prophet among you, I the Lord will make myself known to him in a vision, and will speak to him in a dream. Not so with my servant Moses: with him I will speak mouth to mouth, even apparently, and not in dark speeches.

II. God's method of communicating his mind and will under the New Testament dispensation, these last days as they are called, that is, either towards the end of the world, or the end of the Jewish state. The times of the gospel are the last times, the gospel revelation is the last we are to expect from God. There was first the natural revelation; then the patriarchal, by dreams, visions, and voices; then the Mosaic, in the law given forth and written down; then the prophetic, in explaining the law, and giving clearer discoveries of Christ: but now we must expect no new revelation, but only more of the Spirit of Christ to help us better to understand what is already revealed. Now the excellency of the gospel revelation above the former consists in two things: -

1. It is the final, the finishing revelation, given forth in the last days of divine revelation, to which nothing is to be added, but the canon of scripture is to be settled and sealed: so that now the minds of men are no longer kept in suspense by the expectation of new discoveries, but they rejoice in a complete revelation of the will of God, both preceptive and providential, so far as is necessary for them to know in order to their direction and comfort. For the gospel includes a discovery of the great events that shall befall the church of God to the end of the world.

2. It is a revelation which God has made by his Son, the most excellent messenger that was ever sent into the world, far superior to all the ancient patriarchs and prophets, by whom God communicated his will to his people in former times. And here we have an excellent account of the glory of our Lord Jesus Christ.

(1.) The glory of his office, and that in three respects: - [1.] God hath appointed him to be heir of all things. As God, he was equal to the Father; but, as God - man and Mediator, he was appointed by the Father to be the heir of all things, the sovereign Lord of all, the absolute disposer, director, and governor of all persons and of all things, Psa 2:6, Psa 2:7. All power in heaven and earth is given to him; all judgment is committed to him, Mat 28:18; Joh 5:22. [2.] By him God made the worlds, both visible and invisible, the heavens and the earth; not as an instrumental cause, but as his essential word and wisdom. By him he made the old creation, by him he makes the new creature, and by him he rules and governs both. [3.] He upholds all things by the word of his power: he keeps the world from dissolving. By him all things consist. The weight of the whole creation is laid upon Christ: he supports the whole and all the parts. When, upon the apostasy, the world was breaking to pieces under the wrath and curse of God, the Son of God, undertaking the work of redemption, bound it up again, and established it by his almighty power and goodness. None of the ancient prophets sustained such an office as this, none was sufficient for it.

(2.) Hence the apostle passes to the glory of the person of Christ, who was able to execute such an office: He was the brightness of his Father's glory, and the express image of his person, Heb 1:3. This is a high and lofty description of the glorious Redeemer, this is an account of his personal excellency. [1.] He is, in person, the Son of God, the only-begotten Son of God, and as such he must have the same nature. This personal distinction always supposes one and the same nature. Every son of man is man; were not the nature the same, the generation would be monstrous. [2.] The person of the Son is the glory of the Father, shining forth with a truly divine splendour. As the beams are effulgent emanations of the sun, the father and fountain of light, Jesus Christ in his person is God manifest in the flesh, he is light of light, the true Shechinah. [3.] The person of the Son is the true image and character of the person of the Father; being of the same nature, he must bear the same image and likeness. In beholding the power, wisdom, and goodness, of the Lord Jesus Christ, we behold the power, wisdom, and goodness, of the Father; for he hath the nature and perfections of God in him. He that hath seen the Son hath seen the Father; that is, he hath seen the same Being. He that hath known the Son hath known the Father, Joh 14:7-9. For the Son is in the Father, and the Father in the Son; the personal distinction is no other than will consist with essential union. This is the glory of the person of Christ; the fulness of the Godhead dwells, not typically, but really, in him.

(3.) From the glory of the person of Christ he proceeds to mention the glory of his grace; his condescension itself was truly glorious. The sufferings of Christ had this great honour in them, to be a full satisfaction for the sins of his people: By himself he purged away our sins, that is, by the proper innate merit of his death and bloodshed, by their infinite intrinsic value; as they were the sufferings of himself, he has made atonement for sin. Himself, the glory of his person and nature, gave to his sufferings such merit as was a sufficient reparation of honour to God, who had suffered an infinite injury and affront by the sins of men.

(4.) From the glory of his sufferings we are at length led to consider the glory of his exaltation: When by himself he had purged away our sins, he sat down at the right hand of the Majesty on high, at his Father's right hand. As Mediator and Redeemer, he is invested with the highest honour, authority, and activity, for the good of his people; the Father now does all things by him, and receives all the services of his people from him. Having assumed our nature, and suffered in it on earth, he has taken it up with him to heaven, and there it has the high honour to be next to God, and this was the reward of his humiliation.

Now it was by no less a person than this that God in these last days spoke to men; and, since the dignity of the messenger gives authority and excellency to the message, the dispensations of the gospel must therefore exceed, very far exceed, the dispensation of the law.

Matthew Henry: Heb 1:4-14

The apostle, having proved the pre-eminence of the gospel above the law from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to show that he is much superior not only to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels (Gal 3:19), who attended at the giving forth of the law, the hosts of heaven being drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious beings, far more glorious and excellent than men; the scripture always represents them as the most excellent of all creatures, and we know of no being but God himself that is higher than the angels; and therefore that law that was ordained by angels ought to be held in great esteem. To take off the force of this argument, the penman of this epistle proceeds to state the comparison between Jesus Christ and the holy angels, both in nature and office, and to prove that Christ is vastly superior to the angels themselves: Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. Here observe,

I. The superior nature of Christ is proved from his superior name. The scripture does not give high and glorious titles without a real foundation and reason in nature; nor would such great things have been said of our Lord Jesus Christ if he had not been as great and excellent as those words import. When it is said that Christ was made so much better than the angels, we are not to imagine that he was a mere creature, as the angels are; the word genomenos , when joined with an adjective, is nowhere to be rendered created, and here may very well be read, being more excellent, as the Syriac version hath it. We read ginesthē ho Theos alēthēs - let God be true, not made so, but acknowledged to be so.

II. The superiority of the name and nature of Christ above the angels is declared in the holy scriptures, and to be deduced thence. We should have known little or nothing either of Christ or of the angels, without the scriptures; and we must therefore be determined by them in our conceptions of the one and the other. Now here are several passages of scripture cited, in which those things are said of Christ that were never said of the angels.

1. It was said of Christ, Thou art my Son, this day have I begotten thee (Psa 2:7), which may refer to his eternal generation, or to his resurrection, or to his solemn inauguration into his glorious kingdom at his ascension and session at the right hand of the Father. Now this was never said concerning the angels, and therefore by inheritance he has a more excellent nature and name than they.

2. It was said concerning Christ, but never concerning the angels, I will be to him a Father, and he shall be to me a Son; taken from 2Sa 7:14. Not only, "I am his Father, and he is my Son, by nature and eternal promanation;"but, "I will be his Father, and he shall be my Son, by wonderful conception, and this his son-ship shall be the fountain and foundation of every gracious relation between me and fallen man."

3. It is said of Christ, When God bringeth his First-begotten into the world, let all the angels of God worship him; that is, when he is brought into this lower world, at his nativity, let the angels attend and honour him; or when he is brought into the world above, at his ascension, to enter upon his mediatorial kingdom, or when he shall bring him again into the world, to judge the world, then let the highest creatures worship him. God will not suffer an angel to continue in heaven who will not be in subjection to Christ, and pay adoration to him; and he will at last make the fallen angels and wicked men to confess his divine power and authority and to fall before him. Those who would not have him to reign must then be brought forth and slain before him. The proof of this is taken out of Psa 97:7, Worship him, all you gods, that is, "All you that are superior to men, own yourselves to be inferior to Christ in nature and power."

4. God has said concerning Christ, Thy throne, O God, is forever and ever, etc., Heb 1:8-12. But of the angels he has only said that he hath made them spirits, and his ministers a flame of fire, Heb 1:7. Now, upon comparing what he here says of the angels with what he says to Christ, the vast inferiority of the angels to Christ will plainly appear.

(1.) What does God say here of the angels? He maketh his angels spirits, and his ministers a flame of fire. This we have in Psa 104:4, where it seems to be more immediately spoken of the winds and lightning, but is here applied to the angels, whose agency the divine Providences makes use of in the winds, and in thunder and lightnings. Observe, [1.] The office of the angels: they are God's ministers, or servants, to do his pleasure. It is the glory of God that he has such servants; it is yet more so that he does not need them. [2.] How the angels are qualified for this service; he makes them spirits and a flame of fire, that is, he endows them with light and zeal, with activity and ability, readiness and resolution to do his pleasure: they are no more than what God has made them to be, and they are servants to the Son as well as to the Father. But observe,

(2.) How much greater things are said of Christ by the Father. Here two passages of scripture are quoted.

[1.] One of these is out of Psa 45:6, Psa 45:7, where God declares of Christ, First, His true and real divinity, and that with much pleasure and affection, not grudging him that glory: Thy throne, O God. Here one person calls another person God, O God. And, if God the Father declares him to be so, he must be really and truly so; for God calls persons and things as they are. And now let who will deny him to be essentially God at their peril, but let us own and honour him as God; for, if he had not been God, he had never been fit to have done the Mediator's work nor to have worn the Mediator's crown. Secondly, God declares his dignity and dominion, as having a throne, a kingdom, and a sceptre of that kingdom. He has all right, rule, authority, and power, both as the God of nature, grace, and glory, and as Mediator; and so he is fully adequate to all the intents and purposes of his mediatorial kingdom. Thirdly, God declares the eternal duration of the dominion and dignity of Christ, founded upon the divinity of his person: Thy throne, O God, is for ever and ever, from everlasting to everlasting, through all the ages of time, maugre all the attempts of earth and hell to undermine and overthrow it, and through all the endless ages of eternity, when time shall be no more. This distinguishes Christ's throne from all earthly thrones, which are tottering, and will at length tumble down; but the throne of Christ shall be as the days of heaven. Fourthly, God declares of Christ the perfect equity of his administration, and of the execution of his power, through all the parts of his government: A sceptre of righteousness is the sceptre of thy kingdom, Heb 1:8. He came righteously to the sceptre, and he uses it in perfect righteousness; the righteousness of his government proceeds from the righteousness of his person, from an essential eternal love of righteousness and hatred of iniquity, not merely from considerations of prudence or interest, but from an inward and immovable principle: Thou lovest righteousness and hatest iniquity, Heb 1:9. Christ came to fulfil all righteousness, to bring in an everlasting righteousness; and he was righteous in all his ways and holy in all his works. He has recommended righteousness to men, and restored it among them, as a most excellent and amiable thing. He came to finish transgression, and to make an end of sin as a hateful as well as hurtful thing. Fifthly, God declares of Christ how he was qualified for the office of Mediator, and how he was installed and confirmed in it (Heb 1:9): Therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 1. Christ has the name Messiah from his being anointed. God's anointing of Christ signifies both his qualifying him for the office of the Mediator with the Holy Spirit and all his graces, and likewise his inauguration of him into the office, as prophets, priests, and kings, were by anointing. God, even thy God, imports the confirmation of Christ in the office of Mediator by the covenant of redemption and peace, that was between the Father and the Son. God is the God of Christ, as Christ is man and Mediator. 2. This anointing of Christ was with the oil of gladness, which signifies both the gladness and cheerfulness with which Christ undertook and went through the office of Mediator (finding himself so absolutely sufficient for it), and also that joy which was set before him as the reward of his service and sufferings, that crown of glory and gladness which he should wear for ever after the suffering of death. 3. This anointing of Christ was above the anointing of his fellows: God, even thy God, hath anointed thee with the oil of gladness above thy fellows. Who are Christ's fellows? Has he any equals? Not as God, except the Father and Spirit, but these are not here meant. As man, however, he has his fellows, and as an anointed person; but his unction is beyond all theirs. (1.) Above the angels, who may be said to be his fellows, as they are the sons of God by creation, and God's messengers, whom he employs in his service. (2.) Above all prophets, priests, and kings, that ever were anointed with oil, to be employed in the service of God on earth. (3.) Above all the saints, who are his brethren, children of the same father, as he was a partaker with them of flesh and blood. (4.) Above all those who were related to him as man, above all the house of David, all the tribe of Judah, all his brethren and kinsmen in the flesh. All God's other anointed ones had only the Spirit in a certain measure; Christ had the Spirit above measure, without any limitation. None therefore goes through his work as Christ did, none takes so much pleasure in it as Christ does; for he was anointed with the oil of gladness above his fellows.

[2.] The other passage of scripture in which is the superior excellence of Christ to the angels is taken out of Psa 102:25-27, and is recited in Heb 1:10-12, where the omnipotence of the Lord Jesus Christ is declared as it appears both in creating the world and in changing it.

First, In creating the world (Heb 1:10): And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thy hands. The Lord Christ had the original right to govern the world, because he made the world in the beginning. His right, as Mediator, was by commission from the Father. His right, as God with the Father, was absolute, resulting from his creating power. This power he had before the beginning of the world, and he exerted it in giving a beginning and being to the world. He must therefore be no part of the world himself, for then he must give himself a beginning. He was pro pantōn - before all things, and by him all things consist, Col 1:17. He was not only above all things in condition, but before all things in existence; and therefore must be God, and self-existent. He laid the foundations of the earth, did not only introduce new forms into pre-existent matter, but made out of nothing the foundations of the earth, the primordia rerum - the first principles of things; he not only founded the earth, but the heavens too are the work of his hands, both the habitation and the inhabitants, the hosts of heaven, the angels themselves; and therefore he must needs be infinitely superior to them.

Secondly, In changing the world that he has made; and here the mutability of this world is brought in to illustrate the immutability of Christ. Observe, 1. This world is mutable, all created nature is so; this world has passed through many changes, and shall pass through more; all these changes are by the permission and under the direction of Christ, who made the world (Heb 1:11, Heb 1:12): They shall perish, they shall all wax old as doth a garment; as a vesture shalt thou fold them up, and they shall be changed. This our visible world (both the earth and visible heavens) is growing old. Not only men and beasts and trees grow old, but this world itself grows old, and is hastening to its dissolution; it changes like a garment, has lost much of its beauty and strength; it grew old betimes on the first apostasy, and it has been waxing older and growing weaker ever since; it bears the symptoms of a dying world. But then its dissolution will not be its utter destruction, but its change. Christ will fold up this world as a garment not to be abused any longer, not to be any longer so used as it has been. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. We look for new heavens and a new earth, wherein dwelleth righteousness. Let the consideration of this wean us from the present world, and make us watchful, diligent, and desirous of that better world, and let us wait on Christ to change us into a meetness for that new world that is approaching; we cannot enter into it till we be new creatures. 2. Christ is immutable. Thus the Father testifies of him, Thou remainest, thy years shall not fail. Christ is the same in himself, the same yesterday, and today, and for ever, and the same to his people in all the changes of time. This may well support all who have an interest in Christ under all the changes they meet with in the world, and under all they feel in themselves. Christ is immutable and immortal: his years shall not fail. This may comfort us under all decays of nature that we may observe in ourselves or in our friends, though our flesh and heart fail and our days are hastening to an end. Christ lives to take care of us while we live, and of ours when we are gone, and this should quicken us all to make our interest in him clear and sure, that our spiritual and eternal life may be hid with Christ in God.

III. The superiority of Christ to the angels appears in this that God never said to the angels what he has said to Christ, Heb 1:13, Heb 1:14.

1. What has God said to Christ? He has said, " Sit thou at my right hand, till I make thy enemies thy footstool, Psa 110:1. Receive thou glory, dominion, and rest; and remain in the administration of thy mediatorial kingdom until all thy enemies shall either be made thy friends by conversion or thy footstool."Note, (1.) Christ Jesus has his enemies (would one think it?), enemies even among men - enemies to his sovereignty, to his cause, to his people; such as will not have him to reign over them. Let us not think it strange then if we have our enemies. Christ never did any thing to make men his enemies; he has done a great deal to make them all his friends and his Father's friends, and yet he has his enemies. (2.) All the enemies of Christ shall be made his footstool, either by humble submission and entire subjection to his will casting themselves down at his feet, or by utter destruction; he shall trample upon those who continue obstinate, and shall trample over them. (3.) God the Father has undertaken for this, and he will see it done, yea, he will himself do it; and, though it be not done presently, it shall certainly be done, and Christ waits for it,; and so must Christians wait till God has wrought all their works in them, for them, and by them. (4.) Christ shall go on to rule and reign till this be done; he shall not leave any of his great designs unfinished, he shall go on conquering and to conquer. And it becomes his people to go on in their duty, being what he would have them to be, doing what he would have them to do, avoiding what he would have them to avoid, bearing what he would have them to bear, till he make them conquerors and more than conquerors over all their spiritual enemies.

2. What has God said to the angels? He never said to them, as he said to Christ, Sit you at my right hand; but he has said of them here that they are ministering spirits, sent forth to minister for those who shall be heirs of salvation. Note, (1.) What the angels are as to their nature: they are spirits, without bodies or inclination to bodies, and yet they can assume bodies, and appear in them, when God pleases. They are spirits, incorporeal, intelligent, active, substances; they excel in wisdom and strength. (2.) What the angels are as to their office: they are ministering spirits. Christ, as Mediator, is the great minister of God in the great work of redemption. The Holy Spirit is the great minister of God and Christ in the application of this redemption. Angels are ministering spirits under the blessed Trinity, to execute the divine will and pleasure; they are the ministers of divine Providence. (3.) The angels are sent forth for this end - to minister to those who shall be the heirs of salvation. Here observe, [1.] The description given of the saints - they are heirs of salvation; at present they are under age, heirs, not inheritors. They are heirs because they are children of God; if children, then heirs. Let us make sure that we are children by adoption and regeneration, having made a covenant-resignation of ourselves to God, and walking before him in a gospel-conversation, and then we are heirs of God, and joint-heirs with Christ. [2.] The dignity and privilege of the saints - the angels are sent forth to minister for them. Thus they have done in attending and acting at the giving forth of the law, in fighting the battles of the saints, in destroying their enemies. They still minister for them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, pitching their tents about theirs, instructing, quickening, and comforting their souls under Christ and the Holy Ghost; and thus they shall do in gathering all the saints together at the last day. Bless God for the ministration of angels, keep in God's way, and take the comfort of this promise, that he will give his angels charge over you, to keep you in all your ways. They shall bear you up in their hands, lest you dash your feet against a stone, Psa 91:11, Psa 91:12.

Barclay: Heb 1:1-3

This is the most sonorous piece of Greek in the whole New Testament. It is a passage that any classical Greek orator would have been proud to write. The writer of Hebrews has brought to it every artifice of word and rhythm that the beautiful and flexible Greek language could provide. In Greek the two adverbs which we have translated in many parts and in many ways are single words, polumeros (4181) and polutropos (4187). Polu- (compare 4183) in such a combination means "many" and it was a habit of the great Greek orators, like Demosthenes, the greatest of them all, to weave such sonorous words into the first paragraph of a speech. The writer to the Hebrews felt that, since he was going to speak of the supreme revelation of God to men, he must clothe his thought in the noblest language that it was possible to find.

There is something of interest even here. The man who wrote this letter must have been trained in Greek oratory. When he became a Christian he did not throw his training away. He used the talent he had in the service of Jesus Christ. Everyone knows the lovely legend of the acrobatic tumbler who became a monk. He felt that he had so little to offer. One day someone saw him go into the chapel and stand before the statue of the Virgin Mary. He hesitated for a moment and then began to go through his acrobatic routine. When he had completed his tumbling, he knelt in adoration; and then, says the legend, the statue of the Virgin Mary came to life, stepped down from her pedestal and gently wiped the sweat from the brow of the acrobat who had offered all he had to give. When a man becomes a Christian he is not asked to abandon all the talents he once had; he is asked to use them in the service of Jesus Christ and of his Church.

The basic idea of this letter is that Jesus Christ alone brings to men the full revelation of God and that he alone enables them to enter into his very presence. The writer begins by contrasting Jesus with the prophets who had gone before. He talks about him coming in the end of these days. The Jews divided all time into two ages--the present age and the age to come. In between they set The Day of the Lord. The present age was wholly bad; the age to come was to be the golden age of God. The Day of the Lord was to be like the birth-pangs of the new age. So the writer to the Hebrews says, "The old time is passing away; the age of incompleteness is gone; the time of human guessing and groping is at an end; the new age, the age of God, has dawned in Christ." He sees the world and the thought of men enter, as it were, into a new beginning with Christ. In Jesus God has entered humanity, eternity has invaded time, and things can never be the same again.

He contrasts Jesus with the prophets, for they were always believed to be in the secret counsels of God. Long ago Amos had said: "The Lord God does nothing without revealing his secrets to his servants the prophets" (Amo 3:7). Philo had said: "The prophet is the interpreter of the God who speaks within." He had said: "The prophets are interpreters of the God who uses them as instruments to reveal to men that which he wills." In later days this doctrine had been completely mechanized. Athenagoras spoke of God moving the mouths of the prophets as a man might play upon a musical instrument and of the Spirit breathing into them as a flute-player breathes into a flute. Justin Martyr spoke of the divine coming down from heaven and sweeping across the prophets as a plectrum sweeps across a harp or a lute. In the end men came to put it in such a way that the prophets had really no more to do with their message than a musical instrument had to do with the music it played or a pen with the message it wrote. That was over-mechanizing the matter; for even the finest musician is to some extent at the mercy of his instrument and can not produce great music out of a piano in which certain notes are missing or out of tune, and even the finest penman is to some extent at the mercy of his pen. God can not reveal more than men can understand. His revelation comes through the minds and the hearts of men. That is exactly what the writer to the Hebrews saw.

He says that the revelation of God which came through the prophets was in many parts (polumeros, 4181) and in many ways (polutropos, 4187). There are two ideas there.

(i) The revelation of the prophets had a variegated grandeur which made it a tremendous thing. From age to age they had spoken, always fitting their message to the age, never letting it be out of date. At the same time, that revelation was fragmentary and had to be presented in such a way that the limitations of the time would understand. One of the most interesting things is to see how time and again the prophets are characterized by one idea. For instance, Amos is "a cry for social justice." Isaiah had grasped the holiness of God. Hosea, because of his own bitter home experience, had realized the wonder of the forgiving love of God. Each prophet, out of his own experience of life and out of the experience of Israel, had grasped and expressed a fragment of the truth of God. None had grasped the whole round orb of truth; but with Jesus it was different. He was not a fragment of the truth; he was the whole truth. In him God displayed not some part of himself but all of himself.

(ii) The prophets used many methods. They used the method of speech. When speech failed they used the method of dramatic action (Compare 1Ki 11:29-32; Jer 13:1-9; Jer 27:1-7; Eze 4:1-3; Eze 5:1-4). The prophet had to use human methods to transmit his part of the truth of God. Again, it was different with Jesus. He revealed God by being himself. It was not so much what he said and did that shows us what God is like; it is what he was.

The revelation of the prophets was great and manifold, but it was fragmentary and presented by such methods as they could find to make it effective. The revelation of God in Jesus was complete and was presented in Jesus himself. In a word, the prophets were the friends of God; but Jesus was the Son. The prophets grasped part of the mind of God; but Jesus was that mind. It is to be noted that it is no part of the purpose of the writer to the Hebrews to belittle the prophets; it is his aim to establish the supremacy of Jesus Christ. He is not saying that there is a break between the Old Testament revelation and that of the New Testament; he is stressing the fact that there is continuity, but continuity that ends in consummation.

The writer to the Hebrews uses two great pictures to describe what Jesus was. He says that he was the apaugasma (541) of God's glory. Apaugasma (541) can mean one of two things in Greek. It can mean effulgence, the light which shines forth, or it can mean reflection, the light which is reflected. Here it probably means effulgence. Jesus is the shining of God's glory among men.

He says that he was the charakter (5481) of God's very essence. In Greek, charakter (5481) means two things, first, a seal, and, second, the impression that the seal leaves on the wax. The impression has the exact form of the seal. So, when the writer to the Hebrews said that Jesus was the charakter (5481) of the being of God, he meant that he was the exact image of God. Just as when you look at the impression, you see exactly what the seal which made it is like, so when you look at Jesus you see exactly what God is like.

C. J. Vaughan has pointed out that this passage tells us six great things about Jesus:

(i) The original glory of God belongs to him. Here is a wonderful thought. Jesus is God's glory; therefore, we see with amazing clarity that the glory of God consists not in crushing men and reducing them to abject servitude, but in serving them and loving them and in the end dying for them. It is not the glory of shattering power but the glory of suffering love.

(ii) The destined empire belongs to Jesus. The New Testament writers never doubted his ultimate triumph. Think of it. They were thinking of a Galilaean carpenter who was crucified as a criminal on a cross on a hill outside the city of Jerusalem. They themselves faced savage persecution and were the humblest of people. As Sir William Watson said of them,

"So to the wild wolf Hate were sacrificed

The panting, huddled flock, whose crime was Christ."

And yet they never doubted the eventual victory. They were quite certain that God's love was backed by his power and that in the end the kingdoms of the world would be the kingdoms of the Lord and of his Christ.

(iii) The creative action belongs to Jesus. The early Church held that the Son had been God's agent in creation, that in some way God had originally created the world through him. They were filled with the thought that the One who had created the world would also be the One who redeemed it.

(iv) The sustaining power belongs to Jesus. These early Christians had a tremendous grip of the doctrine of providence. They did not think of God as creating the world and then leaving it to itself. Somehow and somewhere they saw a power that was carrying the world and each life on to a destined end. They believed,

"That nothing walks with aimless feet;

That not one life shall be destroy'd.

Or cast as rubbish to the void,

When God hath made the pile complete."

(v) To Jesus belongs the redemptive work. By his sacrifice he paid the price of sin; by his continual presence he liberates from sin.

(vi) To Jesus belongs the mediatorial exaltation. He has taken his place on the right hand of glory; but the tremendous thought of the writer to the Hebrews is that he is there, not as our judge but as one who makes intercession for us so that, when we enter into the presence of God, we go, not to hear his justice prosecute us but his love plead for us.

Barclay: Heb 1:4-14

In the previous passage the writer was concerned to prove the superiority of Jesus over all the prophets. Now he is concerned to prove his superiority over the angels. That he thinks it worth while to do this proves the place that belief in angels had in the thought of the Jews of his day. At this time it was on the increase. The reason was that men were more and more impressed with what is called the transcendence of God. They felt more and more the distance and the difference between God and man. The result was that they came to think of the angels as intermediaries between God and man. They came to believe that the angels bridged the gulf between God and man; that God spoke to man through the angels and the angels carried the prayers of man into the presence of God. We see this process particularly in one instance. In the Old Testament the law was given directly by God to Moses, without need of intermediary. But in New Testament times the Jews believed that God gave the law first to angels who then passed it on to Moses, direct communication between man and God being unthinkable (compare Act 7:53; Gal 3:19).

If we look at some of the basic Jewish beliefs about angels we will see them reappearing in this passage. God lived surrounded by his angelic hosts (Isa 6 ; 1Ki 22:19). Sometimes the angels are thought of as God's army (Jos 5:14.). Greek for "angels" is aggeloi (32) and in Hebrew mal'akim (04397). In both languages the meaning is messenger as well as angel. In fact, messenger is the more common meaning. The angels were really the beings who were the instruments in the bringing of God's word and the working of God's will in the universe of men. They were said to be made of an ethereal fiery substance like blazing light. They were created either on the second or the fifth day of creation. They did not eat or drink and they did not beget children. Sometimes they were believed to be immortal, although they could be annihilated by God, but there was another belief about their existence as we shall see. Some of them, the seraphim (08314), the cherubim (see keruwb - 03742) and the ofanim (0212) (-im is the plural ending of Hebrew nouns) were always around the throne of God. They were thought of as having more knowledge than men, especially of the future, but they did not possess that knowledge by right but rather because of "what they had heard behind the curtain." They were thought of as the kind of entourage, the familia, of God. They were thought of as God's senate; God did nothing without consulting them. For instance, when God said: "Let us make man" (Gen 1:26), it was to the angel senate that he was speaking. Often the angels remonstrated with God and laid objections to his purposes. In particular, they objected to the creation of man and at that time troops of them were annihilated; and they objected to the giving of the law and attacked Moses on his way up Mount Sinai. This was because they were jealous and did not wish to share any of their place or prerogatives with any other creature.

There were millions and millions of angels. It was not till quite late that the Jews assigned names to them. There were, in particular, the seven angels of the presence, who were the archangels. Of these the principal ones were Raphael, Uriel, Phanuel, Gabriel, the angel who brought God's messages to men, and Michael, the angel who presided over the destinies of Israel. The angels had many duties. They brought God's messages to men. In that case they delivered their message and vanished (Jdg 13:20). They intervened for God in the events of history (2Ki 19:35-36). There were two hundred angels who controlled the movements of the stars and kept them in their courses. There was an angel who controlled the never-ending succession of the years and months and days. There was an angel, a mighty prince, who was over the sea. There were angels of the frost, the dew, the rain, the snow, the hail, the thunder and the lightning. There were angels who were wardens of hell and torturers of the damned. There were recording angels who wrote down every single word which every man spoke. There were destroying angels and angels of punishment. There was Satan, the prosecuting angel, who on every day except the Day of Atonement continuously brought charges against men before God. There was the angel of death who went out only at God's bidding and who impartially delivered his summons to good and evil alike. Every nation had its guardian angel who had the prostasia, the presidency over it. Every individual had his guardian angel. Even little children had their angels (Mat 18:10). So many were the angels that the Rabbis could even say: "Every blade of grass has its angel."

There was one special belief, held only by some, which is indirectly referred to in this passage which we are studying. The common belief was that the angels were immortal; but there were some who believed that they lived only one day. There was a belief in some rabbinic schools that "every day God creates a new company of angels who utter a song before him and are gone." "The angels are renewed every morning and after they have praised God they return to the stream of fire from whence they came." 4 Esdras 8: 21 speaks of the God "before whom the heavenly host stand in terror and at thy word change to wind and fire." A rabbinic homily makes one of the angels say: "God changes us every hour . Sometimes he makes us fire, at other times wind." That is what the writer to the Hebrews means when he talks of God making his angels wind and fire.

With this vast angelology there was a very real danger that the angels would come, in men's belief, to intervene between God and them. It was necessary to show that the Son was greater far than they and that he who knew the Son needed no angel to be his intermediary with God. The writer to the Hebrews does it by choosing what are for him a series of proof texts in which the Son is given a higher place than was ever given to any angel. The texts he quotes are: Psa 2:7; 2Sa 7:14; Psa 97:7or Deu 32:43; Psa 104:4; Psa 45:7-8; Psa 102:26-27; Psa 110:1. Some of these texts differ from the versions we know because the writer to the Hebrews was quoting from the Septuagint, the Greek version of the Old Testament, which is not always the same as the original Hebrew from which our versions are translated. Some of the proof texts he chooses seem very strange. For instance, 2Sa 7:14is in the original a simple reference to Solomon and has nothing to do with the Son or the Messiah. Psa 102:26-27is a reference to God and not to the Son. But whenever the early Christians found a text with the word son or the word Lord they considered themselves quite entitled to take it out of its context and to apply it to Jesus.

There was one danger which the writer to the Hebrews wished at all costs to avoid. The doctrine of angels is a lovely thing; but it has one danger. It introduces a series of beings other than Jesus through whom man makes approach to God. In Christianity there is no need for anyone else in between. Because of Jesus and what he did we have direct access to God. As Tennyson had it:

"Speak to him thou for he hears, and Spirit with

spirit can meet--

Closer is he than breathing, and nearer than

hands and feet."

The writer to the Hebrews lays down the great truth that we need no man or supernatural being to bring us into the presence of God. Jesus Christ has broken every barrier down and opened a direct way for us to God.

Constable: Phm 1:8--Heb 1:10

A. Paul's appeal 8-11

v. 8 Paul's confidence (Gr. parresia) was his assurance that if he commanded Philemon to do as he requested because Paul was an apostle, Philemon would do it.¹⁶ Nevertheless he declined to appeal on that basis. Rather he appealed on the basis of love, the love of Christ that bound all the parties involved in this situation together.

"If a slave ran away, the master would register the name and description with the officials, and the slave would be on the wanted' list. Any free citizen who found a runaway slave could assume custody and even intercede with the owner. The slave was not automatically returned to the owner, nor was he automatically sentenced to death. While it is true that some masters were cruel (one man threw his slave into a pool of man-eating fish!), many of them were reasonable and humane. After all, a slave was an expensive and useful piece of personal property, and it would cost the owner to lose him."¹⁷

v. 9 Paul perhaps referred to his aged condition to remind Philemon of the affliction he had undergone for the gospel that may have aged him prematurely.¹⁸ At this time Paul would have been about 55 years old which in his day was older than it is in ours because life expectancies were shorter then. He appealed as a father for his son in the faith. His reference to his present imprisonment also would have encouraged Philemon to accede to his appeal.

". . . Paul knew Philemon as modern commentators cannot and no doubt had a good idea of how Philemon was likely to react to such sentiments being read in public in the church of which he was a member as well as leader."¹⁹

vv. 10-11 "Onesimus" means "useful." Paul mentioned his name here (v. 10) for the first time having prepared Philemon for the unpleasant memories associated with his formerly unfaithful servant by the foregoing comments. He called Onesimus his child. The figurative parent-child relationship was common in both Judaism and the pagan mystery religions as an illustration of the teacher-pupil relationship or the leader-convert relationship.²⁰

"In addition to the tender love that is contained in this expression there lies in it the thought of immaturity: Onesimus is only a child as yet and in this condition needs much tender care lest his young spiritual life suffer or die."²¹

"This is the one-time self-righteous Pharisee, the heir of Jewish exclusiveness, and he is speaking of a Gentile, and a Gentile slave at that, from the very dregs of Roman society--yet he can refer to him as a son. So his statement (Col. iii. 11) that there is neither Greek nor Jew . . . bond or free' [Gal. 3:28] is no empty formula but reflects the attitude of heart to which he himself had been brought by God."²²

Paul had led Onesimus to Christ while Paul was in confinement. The apostle sweetened the unpleasantness that the mention of Onesimus' name would have produced by making a pun. "Useful" had been "useless" to Philemon, but now he was living up to his name. He had proved useful to Paul and he could be useful to Philemon. There was no need for Paul to identify exactly what sin Onesimus had committed against Philemon. Instead of magnifying it he minimized it (cf. 1 Pet. 4:8).

"Achrestos ["useless"] designates Onesimus with reference to his flight and the time before his conversion. Apparently he was useless even before he ran away. He was a Phrygian slave and as such had confirmed the popular estimate of his class and nation by his own conduct'²³ since Phrygian slaves were proverbial for being unreliable and unfaithful."²⁴

"(The name Philemon means affectionate' or one who is kind.' If the slave was expected to live up to his name, then what about the master?)"²⁵

Constable: Phm 1:12--Heb 2:1

B. Paul's motives 12-16

vv. 12-14 Onesimus had so endeared himself to Paul that his departure was an extremely painful prospect for the apostle. Paul could have justified keeping the slave with him, but he judged that Onesimus' obligation to return to his owner was more important. Furthermore, Paul did not really have authority over the slave; that rested with his master. If Paul had kept Onesimus with him, Philemon would have felt obligated by his regard for Paul to let his slave stay with the apostle. The service Paul probably had in mind for Onesimus was to proclaim the gospel, not to perform menial prison duties for Paul.²⁶ Nevertheless, Paul wanted Philemon to respond to his slave freely.

"The principle of consideration for others here manifested by Paul is a factor of vital importance today for effective Christian leadership. Many are the difficulties which might be avoided if those in places of authority in Christian work would follow Paul's example in this."²⁷

"In the eastern part of the Roman Empire [including Asia Minor] during this period, fugitive slaves who sought sanctuary in a household were likely to be given temporary protection by the householder until either a reconciliation with the master had been effected or else the slave had been put up for sale in the market and the resulting price paid to the owner . . ."²⁸

vv. 15-16 Paul suggested that God may have permitted the events that had taken place to result in greater good (Rom. 8:28), and he urged Philemon to view them in that light. The master should now regard his slave not as a slave but as a brother in Christ, which he was.²⁹ This does not mean that he would necessarily give Onesimus his freedom, though he might, but that he would treat him lovingly at least.³⁰ In Onesimus Philemon would receive one with whom he could share the fellowship of Christ and one who would render him more conscientious service than he could expect from a non-Christian.

"The supreme work of Christianity is to transform men, so that out of their transformed lives shall come the transformation of all social conditions, and the victories of righteousness and of love."³¹

"The principles of the gospel worked into the conscience of a nation destroy slavery."³²

"Christianity is not out to help a man to escape his past and to run away from it; it is out to enable a man to face his past and to rise above it."³³

"It is quite clear that in this letter Paul is not really dealing with the question of slavery as such or the resolution of a particular instance of slavery. In this verse, at least, he treats the question of brotherly love. Although Onesimus' earthly freedom may be of positive value, in the last analysis it is of no ultimate significance to him as a Christian as to whether he is slave or free. Finally what matters is to have accepted God's call and to follow him . . ."³⁴

Constable: Phm 1:18--Heb 2:5

D. Paul's offer 18-20

v. 18 Paul then hastened to remove a possible obstacle. Pilfering was common among slaves (cf. Titus 2:10). Paul seemed to be unaware of anything specific that Onesimus owed Philemon, but he offered to pay whatever might be indebted if such a condition existed. Onesimus may have stolen from Philemon,³⁶ or he may simply have run away and so caused his master inconvenience.³⁷ "Charge that to my account" means the same as "impute it to me." Paul's offer is a beautiful illustration of biblical forgiveness based on imputation (cf. Rom. 5:13; 2 Cor. 5:21).³⁸

v. 19 Evidently Paul wrote this whole epistle with his own hand rather than through a secretary as was his custom.³⁹ Alternatively Paul may have signed his name at this point and then personally wrote out his guarantee.⁴⁰ Paul reminded Philemon of his own debt to the apostle (v. 19). Apparently Philemon had become a Christian through Paul's ministry either directly or indirectly.

The phrase in parentheses in this verse is a rhetorical device called paraleipsis. In it a writer states that he is reluctant to say something that he does nevertheless say. It is a way of inserting information delicately.⁴¹

v. 20 By receiving and forgiving Onesimus Philemon would be repaying Paul and encouraging him. Another play on words occurs in that the Greek word translated "benefit" is the root of the one translated "Onesimus." One writer rendered this clause, "Let me get help as well as you get Helpful."⁴²

Constable: Heb 1:1--3:1

I. The culminating revelation of God 1:1--2:18

Hebrews is a sermon reduced to writing (cf. 13:22; James). Indications of this fact are the writer's references to speaking and hearing (cf. 2:5; 5:11; 8:1; 9:5; 11:32). His epistle is more typical of speech than of writing.

Various stylistic devices enable the student of this book to identify the sections of the writer's thought. These devices include inclusio, linking words, the repetition of key terms, alternation between exposition and admonition, and others, which I shall point out where appropriate. These rhetorical devices were common in the writer's culture, and his use of them indicated to the original readers where his thoughts were moving.

There is an alternation in the genre of this epistle from exposition to exhortation to exposition to exhortation and so forth. Noting these major changes makes interpreting the book much easier. The blocks of material by genre are as follows. I shall note the changes in the notes that follow as well.

Exposition	Exhortation
ch. 1	2:1-4
2:5-18	3:1-4:14
4:15-5:10	5:11-6:12
6:13-10:18	10:19-39
ch. 11	chs. 12-1318

This writer customarily began with a brief statement that presented the theme of each major section of his discourse. The first such statement appears in 1:1-4 and introduces the theme of the culminating revelation of God, which continues through 2:18.¹⁹

College: Heb 1:1-14

HEBREWS 1

I. JESUS IS SUPERIOR TO THE ANGELS (1:1-14)

A. THE PREEMINENCE OF THE SON (1:1-4)

¹ In the past God spoke to our forefathers through the prophets at many times and in various ways, ² but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. ³ The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. ⁴ So he became as much superior to the angels as the name he has inherited is superior to theirs.

Meet Jesus. The opening chapter of Hebrews leaps immediately into a presentation of Jesus in his glorious superiority. All previous communications from God find their climax in God's message through him (1:1-2). All of redemption is dominated by him (1:2-4). All angelic hosts bow before him (1:5-14).

The central message of the book of Hebrews is that in the new covenant, Jesus, as a superior priest, has offered himself as a superior sacrifice for fallen man (Heb 5-10). Jesus' superiority to angels (1:5-14), his joining man to rescue him (Heb 2), and God's offer of divine rest (Heb 3-4) all lead up to this majestic message. His faithfulness (12:1-2) climaxes the master list of believers (Heb 11) and sets the pace for our surviving God's discipline (Heb 12). His example of separating from the world becomes our motivation for separating from the world (Heb 13).

To place the work of Jesus in its proper preeminent position the book of Hebrews introduces Jesus by reviewing his central role in all of the history of redemption (1:1-4). The seven items presented in this history (1:2b-3) are themselves introduced by showing Jesus' dominance over revelation (1:1-2a) and concluded with the superior name subsequently given to him (1:4).

Whereas the prophets of old had received their messages from God only in small portions, Jesus showed us fully what God is like (John 1:14-18; 14:8-10). Their message came at a distance by words and visions and dreams. He stood before us. In their holy rites and institutions, in their ennobling laws, even in their special history, they saw the shadow of God. Jesus was God, visible before us.

Notice the contrasts with which the book begins. 1. "These last days" are contrasted with "the past." 2. "We" are contrasted with "the fathers." 3. "The Son" stands over against "the prophets." 4. The following chart shows these contrasts clearly in tabular form.

Old Testament messages New Testament messages 1. In the past 6. but in these last days 2. God spoke 7. he has spoken 3. to our forefathers 8. to us 4. through the prophets 9. by his Son 5. at many times and in various ways 1:1 In the past God spoke to our forefathers through the prophets at many times and in various ways,

God shared tiny bits of his message with various people before Jesus in a wide variety of ways: direct speech, proverbs, prophecy, various laws, dreams, visions, guidance, testing, providential plagues, providential provisions, heightened abilities (to the Jews in general - Deut 8:17-18; and to tabernacle builders in particular - Exod 31:1-11; 35:30-36:1), sending good or bad spirits (1 Sam 10:9-13; 16:14), stirring one's heart by a noble theme (Ps 45:1), symbolic action or ritual (use of blood - Heb 9:16-25; cf. Ezekiel's many symbolic deeds), symbolic office (high priest, king, family structure, judicial deliverer), symbolic buildings and utensils (altars, ark, veil of tabernacle - 9:8), miracles of healings and control of nature, etc.

All of these were partial. By contrast, the message Jesus brought was full and final (1:1-2; 2:1-4). Who is this One who could tower over the voice of prophets? Hebrews 1:2-3 proceeds to describe him with seven statements that survey the whole history of redemption. These seven items fill out the opening paragraph.

At many times and in various ways. In the opening statement each description of the OT message finds its counterpart in the parallel description of the NT message from God, except the phrase, "at many times and in various ways." The Greek text puts this phrase as the first words of the book. It seems peculiar to begin a work about the totally sufficient preeminence of Christ with words that could almost be translated, "By scattered bits and pieces!"

A second characteristic of the first words adds to this disarmingly inauspicious beginning. They form a double alliteration repeated three times by beginning each group of sounds with "p" and ending with "s," thus p..s, p..s, p..s, "PolymerôS kai PolytropôS Palai-ho-theoS" (polumerw'" kaiv polutrovpw" pavlai oJ qeov" ). An English translation does not catch this alliteration at all.

The grand display of the rest of the book is clearly designed to show the majestic work of Christ, not the minuscule wordplay of men. By avoiding a contrasting statement for this first phrase, he leaves the thought of Christ's full revelation open for the whole epistle to develop.

Did the writer want his readers to be charmed at the outset with his literary devices so that he could slip in these seven awesome traits of Jesus before they could stop their ears? In the Greek text the first four verses of Hebrews form a single sentence. When his long opening Greek sentence ends, he immediately begins quoting Scripture. A Jew, caught off guard, may feel compelled now to listen reverently to Scripture.

God spoke. God took the initiative. The primary perspective of the Bible is that God has spoken to man. It is not a collection of men's musings about God, nor sages' finest thoughts on the good life or the afterlife or deity. One's fundamental approach to the book of Hebrews, indeed, to the whole Bible, makes so much difference in how we hear its message.

Missing this beginning point produces writings that are full of discussions on the natural sources and capabilities of the author of Hebrews, but devoid of a sense of God's overriding influence. Perhaps one should rather say they are devoid of a sense of how biblical authors were "carried along by the Holy Spirit" (2 Pet 1:21).

Recognizing the work of the Holy Spirit in generating the Bible writings does not erase the human participation in presenting a passage. But in struggling with the human side, we must never lose sight of the divine side. This assessment may sound embarrassingly naive in the presence of books that collect massive amounts of material from innumerable obscure sources assembled over many years by highly skilled scholars. We must never forget. If one's aim is wrong, no amount of craftsmanship in rifle-building can make a marksman hit the center of the target.

God spoke . He chose language as his primary medium of communication. This was true of the bits and pieces "in the past" as well as the final message by the Son "in these last days." Hebrews, like other biblical literature, is a revelation of propositions God selected, of information God chose, of assessments God made that he as creator wanted to make known to mankind, his noblest creatures. His thoughts and feelings, his heart and character, his plans and deeds are reported here. The thoughts, feelings and deeds of others are recorded which God wanted men to see. But the main point is that this book expresses God's messages to man.

The message of God is linguistic, often propositional. He spoke. He did not limit himself to foggy visions, fleeting feelings or veiled signs which could be easily misunderstood. He communicated to man with words of human language. The Old Testament is full of statements like, "declares the Sovereign Lord;" or "This is what the Lord says;" or "The Lord called to Moses and spoke to him saying." Of course there are many other kinds of ways God delivered different facets of his message - dreams, symbolic acts, signs, allegories, events of history, rituals, sacred places, building structures, vocations, etc. His usual way of communicating was in ordinary speech with its ordinary linguistic devices including plain statements as well as figures of speech like commands, descriptions, metaphors, similes, rhetorical questions, hyperbole or irony. The heritage of the people of God is centered in a book, that is, in human language in written form.

It is interesting to contemplate the place of the spoken word in God's overall plan for man's own activity: in worship, evangelism, song, intimacy, communication. Speech is the action most frequently attributed to God in the first chapter of Genesis. God spoke the fully adorned world into existence.

Speech is one of the primary differences between man and animals. All creatures seem to have some kind of communication within each species. No creature approaches the high level of verbal communication found in man, who was created in the image of God. Using speech man builds a culture and a history. He becomes educated by building a thought-bank of abstract concepts and knowledge dependent on the patterns of speech. Man was made in the image of God to interrelate with him. In this opening statement God is shown to use the vehicle of speech to address his messages to man.

Jesus is the last word. All other messages from God were only partial and sporadic. Final full truth came from Jesus, for he is the truth (John 1:17; 14:6).

" The past" is contrasted with "these last days." All history is here divided into two parts. There are other ways of viewing history. It may be seen as spiraling events, as seven dispensations, or as ages of starlight, moonlight, then sunlight. For the purposes of the book of Hebrews Jesus' presentation of God's message of salvation stands at the fulcrum of history. It marks the change, the turning point, the beginning of a new era. All that came before him is "the past." All that has come since is "the last days." This is reflected in the widespread dating system that uses BC and AD, or the alternate designations, BCE and CE.

1:2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe.

God has spoken to us by his Son " in these last days ." There is only a handful of passages that use the exact phrase "in the last days" (Isa 2:2 = Mic 4:1; Hos 3:5; Acts 2:17; 2 Tim 3:1; Heb 1:2; James 5:3; and 2 Pet 3:3). Heb 1:2 actually has a fuller phrase "in these last days." Acts 2:17 substitutes the phrase "in the last days" in quoting Joel 2:28 which actually said "afterward." Several similar phrases speak of "last" things: "the last time" (1 Pet 1:5); "the last times" (Jude 18); "in these last times" (1 Pet 1:20); "the last day" (John 6:39, 40, 41, 54; 11:24; 12:48; no OT ref.); even "the last hour" (1 John 2:18 [twice]). One should examine the phrase "the end of the age" (Matt 13:39, 40, 49; 24:3; 28:20) or "the end of the ages" (Heb 9:26).

Aside from a few scattered passages, the only certainly authentic words of Jesus which we have are those recorded in the four Gospels. See Acts 1:3-8; 9:4-16; 20:35; 22:7-10; 26:14-18; 1 Cor 11:23-25; 2 Cor 12:9; Heb 5:7; 7:25. Therefore, the communication of God through Jesus "in these last days" surely included the time of the earthly ministry of Jesus when he spoke the words from God to us. Jesus said the words that he spoke were God's words (John 3:34; 14:10, 24; 17:8). Belief in Jesus' words accompanies belief in God (John 5:24). By his ministry, climaxing in his death and resurrection, Jesus began a new era, called "the last days." This new era is here characterized neither by his functioning as high priest, nor by his offering his own blood as the perfect sacrifice, nor even by his inaugurating the new covenant. These will be developed later in the heart of the book of Hebrews. Here as the book begins, the message from Jesus is central, as though the "last days" is the time when the words of Jesus are predominant, replacing the partial messages of "the past" which found their completion in his new message about his new work in his new era. If this reasoning is correct, then we have been in the "last days" since Jesus walked the earth. Since Jesus' words have not been replaced by any other words, we are still in the last days.

"The past" would logically be the other era leading up to the new era which Jesus brought. Dividing history this way makes "the last days" the whole era from the time of Jesus' ministry on into the future until Jesus changes the new covenant.

There is an interesting statement in Acts 1:3, "After his suffering, he showed himself to these men and gave many convincing proofs that he was alive. He appeared to them over a period of forty days and spoke about the kingdom of God." The only things we know that Jesus said during the forty days between his resurrection and his ascension are those reported in Matthew 28, Mark 16, Luke 24, John 20-21 and Acts 1. There were seven major items. (1) He confirmed that he really had raised from death. (2) He explained how he fulfilled the OT Scriptures, "the law of Moses, the prophets, and the psalms." (3) He gave the great commission to preach the gospel to the whole world. (4) He promised that power would be sent from the Father. (5) He reinstated Peter so he would feed Jesus' sheep. (6) He predicted the manner of Peter's death. (7) He uttered various ordinary greetings in general conversation.

What do these seven things teach us about the kingdom? From its beginning the church has accepted (3) as central to her mission. Her mouth was full of (1) and (2). At his ascension Jesus said (4) would be "in a few days" (Acts 1:5). The special empowering events of Pentecost, recorded in Acts 2, were just ten days after his ascension. Peter certainly aligned his energies with the new Christian community in preaching the gospel and building up the church, (5) and (6). Ordinary greetings, (7), have nothing distinctive about the kingdom.

If Jesus talked about central church concerns, when Luke said he was talking about the kingdom, then the church is operating at the same time as the kingdom with the same message and empowering of the Holy Spirit as the kingdom. The church appears either to be the same as the kingdom or indistinguishably aligned with it.

The "last days" therefore must include the time of Jesus' ministry, when he spoke the words from God to us. By his ministry, climaxing in his death and resurrection, Jesus began a new era, called "the last days." The new era, the last days, is presented here but not described here. Later in the book we will learn of his functioning as high priest, his offering his own blood as the perfect sacrifice, and his inaugurating the new covenant. Here as the book begins, the message from Jesus is central. The "last days" is the time when his words predominate, replacing the partial messages of "the past." They found their completion in his new message about his new work in his new era. If this reasoning is correct, then we have been in the "last days" since Jesus walked the earth, and we are still in them.

Hebrews later reaffirms the idea that Jesus' first coming marked the beginning of the last age of earth history, i.e., "the last days." Jesus did not enter heaven to offer himself again and again like the OT high priests entered the Most Holy Place (Holy of Holies) again and again. "Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself" (9:26, emphasis added).

"We" are contrasted with " our forefathers" (lit., "the fathers"). In Christ there are much greater privileges than what the fathers enjoyed. Ours is a better revelation offering better promises in a better era. This gives no justification for arrogant boasting. The fathers are made models of faith in this very book. They did well with what was available to them. Our question is, how well we do with what is available to us? Abraham is presented as the man of faith par excellence in Romans 4:1-25. James said Rahab's deeds should be copied (2:25). The Believers' Hall of Fame is full of examples of the fathers who pleased God (Hebrews 11).

Like other cultures on the Mediterranean shores, the Middle East and the Far East, the Jews were inclined to think in terms of family solidarity. This perspective made the Jews of NT times embrace as one the Jews in other times and other places. The NIV is a bit misleading when it translates the same word pathvr (patçr ) as "father(s)" 452 times and as "forefathers" 16 times. It is the same word. At the same time the NIV translated the Hebrew word ba ( 'ab , father) in the Old Testament as "father(s)" 1160 times and "forefather(s)" 96 times. Jeremiah 11:10 has the fuller expression 'abot hari'shonim , "their first fathers."

Jesus stands over against all the prophets . Before Jesus came, the messages from God were partial and scattered. The message he brought was whole, climactic, synthesizing, exhaustive. There is a similar contrast in the beginning of the Gospel of John between the law given by Moses, whereas grace and truth have come from Jesus (John 1:14-18). Philip correctly saw that the primary role of Moses and the prophets was to point to Jesus (John 1:43-46). This was the same perspective that Jesus presented to the two disciples who were approaching Emmaus (Luke 24:25-27). Peter said the same to his temple listeners (Acts 3:17-25).

The sequence of these seven facets of Jesus' greatness spans all of history. First, God decided where he wanted history to end. He planned the final outcome before he took the first step. In the beginning, before the creation of the world, God decided he wanted Jesus to end up as heir . Once he began the universe and started history, it would all lead up to this final end in which Jesus would be "heir of all things." Many other Scriptures fill in this picture. For example, redeemed believers will sit on the throne with him forever (Eph 2:6-7). All wickedness will be removed from God and his people, being thoroughly destroyed forever (Rev 20:11-15; 21:1-8, 27; 22:14-15).

Second, once the outcome was established, God gave his attention to getting it started. Genesis 1-2 says that God created the universe and everything in it. Other passages amplify this to indicate that God probably made the overall plan, but Jesus did the actual "hands-on" creating (John 1:1-5; Col 1:15-17; etc.). It was certainly a prime place for an important person. Hebrews moves from one end of history to the other to describe Jesus.

1:3 The Son is the radiance of God's glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.

The third and fourth traits are closely related. Jesus is so intimately linked to the Father that upon seeing Jesus, one sees the Father. So John 14:9. BAGD says the first word, ajpauvgasma ( apaugasma , NIV " radiance") may be understood actively "radiance, effulgence"; or passively "reflection"; then adds, "The mng. cannot always be determined w. certainty" though the Greek fathers prefer the active meaning.

The second word in the pair of expressions, carakthvr (charaktçr , NIV " exact representation") is used of the impression stamped on coins. The idea is clear that the Son and the Father are as much alike as a die and the coin it stamps. Jesus is so much like the "being" (uJpovstasi" , hypostasis ) of God that to understand the nature and behavior of Jesus is to understand the nature and behavior of God.

Fifth, our eyes are drawn across history to witness the predictability of stable laws that keep the universe functioning. It is nothing less than the power of Jesus' own words that are sustaining all things . The gospel writers present Jesus out front performing miracles, interrupting or controlling the laws of nature. They do not show this side of his work, behind the scenes sustaining and holding all together as in this passage and Colossians 1:17.

Sixth, his finest work of all is presented next. Jesus provided purification for sins . This work centers in the cross. Hebrews will explain much about the significance of what Jesus did in the heavenly tabernacle as high priest with the blood he poured out when he died on the cross. In terms of chronological sequence that heavenly work was completed before Jesus sat down. This is expressed by the grammatical structure here. The word "provided" is an aorist participle. The word "sat down" is an indicative verb. The action of an aorist participle normally precedes the action of the main verb. Hence, the NIV is correct, "After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven."

Seventh, Jesus sat down beside God. The image may indicate his finished work as high priest or his role as reigning king. The first is the major idea of Hebrews, associating his sitting down with providing purification (1:3), with his ministry as high priest (8:1) or victory after the cross (12:2). His work of the cross is over, hence he can sit (as Heb 12:2 says); but his interceding continues while he sits. The present tense of "intercede" is used in both Romans 8:34 and Hebrews 7:25. His rule as king appears to be primary in 1:13. Both sacrificing and conquest are joined to his sitting down in 10:12; both roles of prince and savior in Acts 5:31. Except for Romans 8:34 where Jesus is at God's right hand interceding for us, most NT references to Jesus' sitting at God's right hand relate more to power over enemies than purifying of sins.

The wide variety of expressions used in Hebrews may be sampled by looking at the way he describes Jesus' sitting beside God. God told Jesus to "sit at my right hand" (1:13). He "sat down at the right hand of God" (10:12). He "sat down at the right hand of the Majesty in heaven" (1:3). He "sat down at the right hand of the throne of God" (12:2). He "sat down at the right hand of the throne of the Majesty in heaven" (8:1). The rest of the NT does not show this much variety. Matthew (26:64) writes of Jesus' sitting at the right hand "of the Mighty One." In the parallel passage Luke (22:69) said, "of the Mighty God." Outside Hebrews only these two parallel passages in the NT use a substitute for the name of God. It is interesting that Hebrews uses a substitute name twice in this group of passages, calling God "the Majesty in heaven" (1:3; 8:1).

The two descriptions that climax the opening paragraph touch the two central issues in Hebrews: Jesus' sacrifice of himself on the cross providing purification for our sins and Jesus' finished work as high priest in the heavenly tabernacle, allowing him to sit in authority beside the Father and intercede for us. In Hebrews 10:11-14 the contrast is specifically stated. OT priests continually stood daily ministering about their unending offerings, whereas Jesus made one totally sufficient offering and with his work finished sat down at the right hand of God.

What are the most important events in all of history? If the answer is that 1) Jesus' will end up as heir of all, 2) he created all, 3) he died once for all, and 4) he sat down beside God; then the answer sounds like the opening paragraph of Hebrews. Jesus stands supreme among all.

1:4 So he became as much superior to the angels as the name he has inherited is superior to theirs.

There is one more magnificent idea with which Hebrews summarizes this opening declaration of Jesus' preeminence. Having become so much greater than the angels it fitting that he has won a name much more significant than theirs. It may be too pedantic to inquire whether the name is "son" (as in 1:2; twice in 1:5 [both from OT quotations]; 1:8 [from an OT quotation]; 3:6; 5:5 [from an OT quotation]; 5:8; 7:28); more specifically "son of God" (2:6; 4:14; 6:6; 10:29); "God" (as in Heb 1:8); "Lord" (as in Heb 1:10 and Phil 2:9-11); "Savior" (as in Matt 1:21); or simply a metaphorical term meaning a person or position the "name" would represent, i.e., all a person would represent in his exalted position. Whatever the specific idea that is intended here, the general idea is clear, that Jesus is far superior to angels. The rest of the chapter will undergird this idea of superiority more fully. Some scholars think Jesus' superiority over angels is presented to deter a tendency to worship angels.

The finished work of Christ brought him the highest exaltation. This concluding statement of superiority of position balances the opening statement of superiority of communication (1:1-2a), and with it showcases the seven brilliant gems set in this redemptive string of jewelry.

The word "superior" is written all across the epistle. Hebrews calls many things "better" or "superior:" Jesus' ministry (8:6); his new covenant (8:6); a better hope (7:19), a better covenant (7:22; 8:6); a better resurrection (11:35); a better country (11:16); better possessions (10:34); a better sacrifice that purifies the heavenly things (9:22). It is fitting that God expects better things of us (6:9). These all become possible through the one who obtained a better name (1:4).

B. THE SON SUPERIOR TO THE ANGELS (1:5-14)

⁵ For to which of the angels did God ever say,

"You are my Son; today I have become your Father ^a" ^b ?

Or again,

"I will be his Father, and he will be my Son" ^c ?

⁶ And again, when God brings his firstborn into the world, he says,

"Let all God's angels worship him." ^d

⁷ In speaking of the angels he says,

"He makes his angels winds,

his servants flames of fire." ^e

⁸ But about the Son he says,

"Your throne, O God, will last for ever and ever,

and righteousness will be the scepter of your kingdom.

⁹ You have loved righteousness and hated wickedness;

therefore God, your God, has set you above your companions

by anointing you with the oil of joy." ^f

¹⁰ He also says,

"In the beginning, O Lord, you laid the foundations of the earth,

and the heavens are the work of your hands.

¹¹ They will perish, but you remain;

they will all wear out like a garment.

¹² You will roll them up like a robe;

like a garment they will be changed.

But you remain the same,

and your years will never end." ^g

¹³ To which of the angels did God ever say,

"Sit at my right hand until I make your enemies

a footstool for your feet" ^h ?

¹⁴ Are not all angels ministering spirits sent to serve those who will inherit salvation?

^a 5 Or have begotten you ^b 5 Psalm 2:7 ^c 5 2 Samuel 7:14; 1 Chron. 17:13 ^d 6 Deut. 32:43 (see Dead Sea Scrolls and Septuagint) ^e 7 Psalm 104:4 ^f 9 Psalm 45:6,7 ^g 12 Psalm 102:25-27 ^h 13 Psalm 110:1

The rest of the chapter is primarily comprised of quotations from the Old Testament. Like the opening paragraph (1:1-4), they range all over the history of redemption. There are seven quotations, just as there were seven major facets of Christ shown in that first paragraph. However, the quotations do not correspond item for item with the earlier list. The author probably wanted to undergird the general idea of Jesus' superiority rather than to secure the certainty of each item by itself.

1:5 For to which of the angels did God ever say, "You are my Son; today I have become your Father"? Or again, "I will be his Father, and he will be my Son"?

The conjunction " for" (gavr , gar ) ties the two halves of the chapter tightly together. It indicates the cause or reason for something just stated. The reason we know that Jesus holds the exalted position stated in the opening paragraph will be found in the following quotations from Scripture. The first half of the chapter presented Jesus' supremacy; the last half will prove it. Fortunately, the NIV translated the word "for" here. For whatever reasons, it left untranslated 46 of the 91 appearances of the conjunction gar in Hebrews. See further information at 2:5.

1:6 And again, when God brings his firstborn into the world, he says, "Let all God's angels worship him." 1:7 In speaking of the angels he says, "He makes his angels winds, his servants flames of fire."

In general, the quotations show Jesus' preeminence by viewing his sonship with the father and his rule over creation. The first three quotes focus on his sonship; the last four on his rule in creation. The first three quotations are tied together: A (v. 5a) "or again" B (v. 5b) "and again" C (v. 6). God called Jesus "son" (A, B), whereas when he brought him into the world, angels were to worship him (C). The last four passages are presented as two contrasting pairs. "In speaking of angels he says" D (v. 7), "but about the Son he says" E (vv. 8-9). "He also says" F (vv. 10-12); but "to which of the angels did God ever say" G (v. 13)?

Seven OT passages quoted to exhibit

the supremacy of the Son (1:5-13).

Ps 2:7 Jesus is proclaimed "SON" at some event called "today."

2 Sam 7:14 God promised to be his Father and he his Son.

Deut 32:43 Angels were told to worship him when Jesus entered the world.

Ps 104:4 God makes his angels winds and fire in serving.

Ps 45:6-7 The Son reigns forever with righteousness and joy.

Ps 102:25-27 The Son made heaven and earth & eventually will discard them.

Ps 110:1 God made the Son sit at right hand till all enemies are subdued

An examination of the central thought of these quotations will lay the steps of his argument more plainly before us.

The central thought The NIV Text including Old Testament passages quoted 1. God's pride in Jesus' work. (the cross?) 1. (1:5a) To which of the angels did God ever say, "You are my Son; today I have become your Father "? (Ps 2:7) 2. God's promise/ pledge to the Son-Father relationship 2. (1:5b) Or again, "I will be his Father, and he will be my Son"? (2 Sam 7:14) 3. Incarnation: angels are assigned to worship the Son 3. (1:6) And again, when God brings his firstborn into the world, he says, "Let all God's angels worship him." (Deut 32:43) 4. Incarnation or general role: angels serve (the Son) 4. (1:7) In speaking of the angels he says, "He makes his angels winds, his servants flames of fire." (Ps 104:4) 5. The Son's righteous rule 5.(1:8-9) But about the Son he says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom. You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy." (Ps 45:6-7) 6. The Son created the universe and will bring it to an end; but he remains the same forever 6. (1:10-12) He also says, "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands. They will perish, but you remain; they will all wear out like a garment. You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end." (Ps 102:25-27) 7. The Son reigns, and God subdues his enemies. 7. (1:13) To which of the angels did God ever say, "Sit at my right hand until I make your enemies a footstool for your feet"? (Ps 110:1) After the series of quotations our author makes one closing statement concerning the angels' place (1:14). They are to serve those who will inherit salvation. Instead of being above mankind, angels find themselves beneath mankind, serving those who by the power of this marvelous Son Jesus are now destined to inherit salvation. By his work believers become heirs with Jesus. He is heir of all things; they are heirs of salvation. Chapter two will explain how Jesus joined mankind to provide this inheritance for all his brothers in the human family.

1:8 But about the Son he says, "Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.

In the longer quotations more than a single idea appears. This is particularly true of the fifth and sixth quotations. Simply put, he rules. The text elaborates by introducing a throne , a scepter and a kingdom . His throne will last forever .

The throne is mentioned in Hebrews only four times. In two passages Jesus has finished the work of atonement and has sat down at the right hand of God (8:1; 12:2). The one before us exalts the Son by quoting OT verses which show that his throne lasts for ever. The other passage invites us to approach his throne for assistance when we have needs, calling it "the throne of grace" (4:16). It, too, is preceded by verses that show Jesus' finished work of atonement (4:14-15). Hebrews does not connect the throne of the Messiah with any physical earthly reign.

If he currently has a throne and this throne is eternal, what room is there for a different future throne? More specifically, if this throne is "David's throne" which had been prophesied, and God has already seated Jesus on it, as Mark 16:19; Acts 2:22-36; Romans 8:34; Colossians 3:1, and other passages indicate, how can some say he is not on it now, but will be placed upon it in some future time?

1:9 You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy."

He rules with righteousness not with might. His kingdom is "not of this world" as he told Pilate (John 18:36) and the Jews (John 8:23). It is not a kingdom at all in the ordinary sense of the word. There are no plush palaces, no visible royal regalia, no elaborate political negotiations with other kingdoms. Yet in some special way he rules in the hearts of his people more thoroughly than any earthly king rules his subjects. He rules with righteousness. He loves righteousness. He hates wickedness . If the principle of physics is true also in the moral realm, one could expect that for every force there would be an equal and opposite force. He hates sin with the same strength with which he loves righteousness. He pushes as hard in one direction as the other. That is a harsh thought in a world that does not even like to think about sin.

Because of this scenerio (diaÉ tou'to , dia touto , i.e.,"on account of this", "therefore") in which Jesus loves righteousness and hates wickedness, God has set him above his companions . Outside of Hebrews, the word "companion" (mevtoco" , metochos ), occurs in the NT only in Luke 5:7 of fishing- partners. Hebrews 12:8 uses it of the physical fatherly discipline in which all of us are participants. The other uses in Hebrews are religious. We become companions of the Holy Spirit at our conversion (6:4), participants in the heavenly calling (3:1), and remain so by continuing to be faithful (3:14). Hebrews 1:9 alone applies the designation to Christ. He is honored above (parav , para ) his companions as his exalted name is above ( para ) that of the angels (1:4). This leaves unclear whether the word "companions" is intended to signify angels or men. The whole force of the first chapter points toward angels.

Anointing. The adjective cristov" ( christos , "anointed") appears so frequently with the name Jesus that BAGD can write of "certain passages in which cristov" does not mean the Messiah in general (even when the reference is to Jesus), but a very definite Messiah, Jesus, who now is called Christ not as a title but as a name" and then list dozens of passages used "as a personal name."

Jesus applied Isaiah 61:1 to himself in Nazareth at the beginning of his ministry.

The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners, to proclaim the year of the Lord's favor and the day of vengeance of our God, to comfort all who mourn, . . . (Isa 61:1-2)

Peter told Cornelius (Acts 10:38) that after he was anointed with the Holy Spirit and power , Jesus then went around doing good and healing those oppressed by Satan. His words may imply that the anointing happened at Jesus' baptism. God certainly reassured Jesus of his mission at that time by means of the voice and the dove. On the other hand, the anointing may have occured in heaven before Jesus came to earth. He was "chosen before the creation of the world" (1 Pet 1:20). He was the lamb "slain from the creation of the world" (Rev 13:8; see Rev 5:6, 12). It is possible that the whole terminology is not intended to tell the time but the fact of the matter.

There is something wonderfully refreshing in the image of joy as the medium when Jesus was "anointed with the oil of joy ." We are not surprised to find Jesus "full of joy through the Holy Spirit" (Luke 10:21), nor to find the seventy-two "return with joy" from a victorious mission for him (Luke 10:17). The happiness surrounding his birth anticipated the joy of his ministry. Like Mary (Luke 1:47) and the angels (Luke 2:10), the pre-born forerunner (Luke 1:44) rejoiced at his coming.

He announced his ministry with a message of joy from Isaiah 61 (Luke 4:16-22). His parables reminded people of the joy of receiving his message (Matt 13:20,40) and the joy of finding a lost sheep, a lost coin or a lost son (Luke 15:6, 9, 20-24). Even heaven rang with joy at earth's victories (Luke 15:7 and 10). He promised the disciples that their grief at his death would soon be turned into joy (John 16:20,22). It was (Matt 28:8; Luke 24:41, 52). The joy he promised for their faithfulness (Matt 5:12; Luke 10:20), he pictured for their helpfulness when he would return and say, "Come and share your master's happiness!" (Matt 25:21,23. See 25:34). He intended that his followers' joy would be complete (John 16:24). As he said, "I have told you this so that my joy may be in you and that your joy may be complete" (John 15:11. See 17:13). Though he was "a man of sorrows" (Isa 53:3), sorrow was certainly not the only feature of his person and ministry.

He is also called " God ," a name customarily reserved for the Father. Compare Isaiah's description of him in Isaiah 9:5-6. Also note that Jesus is called "Lord" in verse 10. Several passages attribute divine names to Jesus, for example, John 8:58; Acts 2:36 and Philippians 2:11. Jesus suggested that some OT passages ascribed divine names to him when he asked about whose son the Christ was (Matt 22:41-46). His own reply shows that David called him "Lord," i.e., Greek kuvrio" ( kurios ), where the OT had the Hebrew word for "Lord," ynda ( adonai , Ps 110:1). This Psalm will be used repeatedly throughout the book of Hebrews. Psalm 110:1 is used in 1:3, 13; 8:1 and 10:12; while Psalm 110:4 is in Hebrews 5:6, 10; 6:20; 7:3, 11, 15, 17 and 21. John 12:37-41 says the "Lord" ( adonai ) of Isaiah 6, who was high and exalted, seated on a throne, was actually Jesus.

1:10 He also says, "In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands.

Besides having divine names applied to him, Jesus also performed deeds which only deity could do. He forgave sins, performed miracles and spoke flawlessly. He created heaven and earth. See 1:2. Here the idea from 1:2 that he created the universe (tou'" aijw'na" , tous aiônas , "the ages") is expanded to include taking charge of the founding and finishing of both the heavens (oujranoiv , ouranoi ) and earth (gh' , gç ).

1:11 They will perish, but you remain; they will all wear out like a garment.

The idea is very clear that he is not a part of this universe. In some way he is outside of it. He created it, though he existed before it existed. He will roll it all up like a worn-out garment when it has finished its usefulness. He does not roll himself up in it. Rather, he remains unending when it ends. A similar idea rises in 9:11. The tabernacle in which Jesus performs his high priestly duties is "not a part of this creation."

1:12 You will roll them up like a robe; like a garment they will be changed. But you remain the same, and your years will never end."

Though all heaven and earth will perish, he will remain the same (1:11-12). Jesus' permanence will be asserted several more times in the book. His is "an indestructible life" (7:16, 25). His is "a permanent priesthood" (7:24) to last "forever" (5:6; 7:17, 21). His sacrifice was "once for all time" (7:27; 9:25-28; 10:12-14). He is the same yesterday and today and forever (13:8).

1:13 To which of the angels did God ever say, "Sit at my right hand until I make your enemies a footstool for your feet"?

God never spoke to angels the remarkable words of Psalm 110:1. The Son alone was summoned to sit at God's right hand . This was the place of greatest honor and authority. The sheep were gathered at Jesus' right hand to be blessed, while the goats were gathered at his left hand to be destroyed (Matt 25:31-46). The scepter was held in a king's right hand (Matt 27:29), which was his hand of authority (Ps 89:25). Preferential blessing was done with the right hand (Gen 48:12-20). God swore by his right hand (Isa 62:8). Solomon seated his mother Bathsheba at his right hand when she approached him with a request (1 Kgs 2:19). Asaph served Heman faithfully "at his right hand" (1 Chr 6:39). The royal bride was at the king's right hand (Ps 45:9). It is a right hand of fellowship (Gal 2:9).

Since most people are right-handed, the right hand is the one customarily grasping the sword. Thus to call for God's right hand to act in defense or aggression on one's behalf may be a metonymy for asking God himself to act. One who stands at the right hand stands to serve (Ps 109:31). Though the Messiah is seated at God's right hand (Ps 110:1), the Lord is pictured as being at the Messiah's right hand to serve and protect him (Ps 110:5). The Psalm verse (110:1) implies this reversal of roles. The Son is invited to sit at God's right hand. Then God acts as the Son's "right hand man" by subduing the Son's enemies for him.

God promised to subdue Jesus' enemies . Setting one's enemies as a footstool (uJpopovdion , hypopodion ) may be seen in Joshua's treatment of the five Amorite kings whom he defeated. He instructed his army commanders to "put your feet on the necks of these kings" (Josh 10:24). The word appears only nine times in the NT. Psalm 110:1 is quoted again including this imagery in Matthew 22:44; Mark 12:36; Luke 20:41; Acts 2:35; Hebrews 1:13; and an allusion in Hebrews 10:13. A literal footstool is intended in James 2:3. Twice the earth is called God's footstool (Matt 5:35 and Acts 7:49), probably pointing to Isaiah 66:1. The image of putting enemies under his feet clearly means that Jesus will gain total control (1 Cor 15:25-28; see Matt 28:18). Subduing enemies was putting them under one's feet (1 Kgs 5:3; Ps 18:37-40). Compare the image of crushing enemies as dust beneath one's feet (2 Sam 22:38-43). The image is more severe than simply bowing at one's feet (Deut 33:3; 1 Sam 25:24; Esth 8:3; Isa 60:14) or holding one's feet in supplication (2 Kgs 4:27,37) or even licking the dust at one's feet (Isa 49:23).

Having control over something is having it under ones' feet. The top place in creation is given to man, "You made him ruler over the works of your hands; you put everything under his feet" (Ps 8:6; see also 45:5). The eighth Psalm will be used in the argument of Hebrews chapter two, but it puts creatures - flocks, herds, fish, etc. - not enemies, beneath man's feet.

It should be noted that even Jesus has enemies. But they did not deter him from doing what he needed to do for the Father. He came to destroy Satan, his principle enemy, and death, Satan's major weapon against man (Heb 2:14-16; 1 John 3:8). Satan is called "the enemy" in the parable of the weeds (Matt 13:25,28,39) and when the seventy-two returned from their mission (Luke 10:17-20). Those who resist Jesus' rule in their lives position themselves as his enemies (Luke 19:27; Rom 5:10; Phil 3:18; Col 1:21; James 4:4). He warned, "Woe to you when all men speak well of you, for that is how their fathers treated the false prophets" (Luke 6:26).

1:14 Are not all angels ministering spirits sent to serve those who will inherit salvation?

In this verse, suddenly the contrast changes. It is no longer Jesus above the angels. It is Jesus and his redeemed followers above the angels. When Jesus entered the world, angels were told to worship him (Heb 1:6). Now their task seems to center on serving redeemed mankind, "those who will inherit salvation." Nor will they rule in the world to come (2:5), though they are stronger than men (2 Pet 2:11).

The most common service angels give to men is to bring messages from God. Angels so thoroughly represent God that an angel appeared to Moses in the burning bush, but it was God who spoke from the bush (Exod 3:1-4; Acts 7:30,35). They assisted in the giving of the law at Mt. Sinai (Acts 7:38, 53; Gal 3:19; Heb 2:2).

Other ways of helping are not so visible. Angels guarded Jesus against mishaps (Matt 4:6 citing Ps 91:11-12). They may do the same for others. Jesus talked about children as having "their angels" (Matt 18:10). If this is a one-to-one ratio, and if they do not terminate their care at age twelve or fifteen or twenty, each person may have a personal "guardian angel" until death. Evidently there is also an angel assigned to each church (Rev 1:20; 2:1; etc.) and to each nation (Dan 10:12-14; 12:1), as well as generally in the world (Rev 7:1; Zech 6:5).

Angels sang at Jesus' birth (Luke 2:13-15). Angels "served" or "attended" Jesus after his temptation (Matt 4:11) and when he wrestled in Gethsemane (Luke 22:43). It is not clear whether they were visibly present or in some way simply refreshed his spirit. Jesus could have had twelve legions of angels rescue him from arrest if he had called for them (Matt 26:50-54). How many might be available for us in an emergency if we are doing the work of God? An angel rolled back the stone from Jesus' tomb (Matt 28:2).

Angels want to understand more of God's plans and God's words than they are allowed to know (1 Pet 1:12). Angels are not allowed to tell the gospel story. That privilege belongs to Christians. Nevertheless, they help in many ways. An angel guided Philip to the Ethiopian eunuch (Acts 8:26). Similar assistance was given to Cornelius to get the message of God from Peter (Acts 10:3, 7, 10; 11:13). Angels opened prison doors to free the apostles, while keeping the guards blinded about their escape (Acts 5:19-24; 12:1-12; probably 16:22-27).

At death angels carried Lazarus to Abraham's bosom (Luke 16:22). At the end of the world they will separate the wicked from the righteous (Matt 13:36-43, 47-50). They form the great watch tribunal of heaven before whom Jesus will either acknowledge or disown each person (Luke 12:8-10; Rev 14:10).

Men will eventually judge angels (1 Cor 6:3). Angels apparently still have the capability of turning from God as Satan and other angels have already done (Matt 25:41; Gal 1:8; 2 Pet 2:4, 9; Jude 6; Rev 12:7-9). There are evidently many levels of angels, all in submission to Christ (1 Pet 3:22). The book of Revelation is full of reports of the activities of angels in serving God and man. So very little is said in the Scripture directly about angels. They may well play a much larger role in our safety and in carrying out our plans than we know.

We will (or "are about to;" mevllonta" , mellontas ) inherit salvation. The verb is used ten times in Hebrews. The law was only a shadow of the "good things that are coming" (10:1). Abraham went to a place "he would later receive as his inheritance" (11:8). Isaac blessed Jacob and Esau "in regard to their future" (11:20). Moses was warned "when he was about to build the tabernacle" (8:5). Believers' supreme position will be realized in the future, in "the world to come" (2:5), where they will (or are about to) inherit salvation (1:14). The powers of this "coming" age are already tasted by believers now (6:5). We do not have an enduring city here, but are looking for the city "that is to come" (13:14). There will be severe punishment for backsliders with fire that will (or "is about to") consume the enemies of God (10:27). One appearance is in a variant reading in 9:11. Christ is high priest of good things that have (already) come. A variant reading has "good things that are about to be."

As Christ has already inherited a superior name (1:4), and will inherit all things (1:2), believers will inherit salvation. Elsewhere this promised inheritance (6:12; 9:18) is identified as eternal life (Matt 19:29; Titus 3:7) or a kingdom (Matt 25:34; James 2:5). Of course it is kept safely in heaven (1 Pet 1:4).

Dods suggests that by the time Hebrews was written the term " salvation" had come to be used "as the semi-technical term for the deliverance from sin and entrance into permanent wellbeing effected by Christ." The word may be introduced here to prepare us for the discussion about it which will follow in chapter two. It will be the focus of the warning in 2:1-4, and Jesus is seen as the author of this salvation in 2:10.

-College Press New Testament Commentary: with the NIV

Commentary -- Other

Evidence: Heb 1:1

The Bible’s inspiration . The Bible doesn’t attempt to defend its inspiration. But here is an interesting thing: Genesis opens with the words " God said" nine times in the first chapter. The statement " Thus says the Lord" appears 23 times in the last Old Testament book, Malachi. So you have " God says" from Genesis to Malachi. " The Lord spoke" appears 560 times in the first five books of the Bible and at least 3,800 times in the whole of the Old Testament! Isaiah claims at least 40 times that his message came directly from the Lord; Ezekiel, 60 times; and Jeremiah, 100 times. There are about 3,856 verses directly or indirectly concerned with prophecy in Scripture. God’s challenge to the world is, " Prove Me now...I the LORD have spoken it: it shall come to pass" (see Mal 3:10 ; Eze 24:14 ). Mormons, Buddhists, and Muslims have their own sacred writings, but the element of proven prophecy is absent in them. The destruction of Tyre, the invasion of Jerusalem, the fall of Babylon and Rome—each event was accurately predicted in the Bible and later fulfilled to the smallest detail. See Mat 4:4 footnote.

" Defend the Bible? I would as soon defend a lion!" Charles Spurgeon

Evidence: Heb 1:2

" There is a Being who made all things, who holds all things in His power, and is therefore to be feared." Sir Isaac Newton

Introduction / Outline

Robertson: Hebrews (Book Introduction)

The Epistle to the Hebrews

By Way of Introduction

Unsettled Problems

Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

The Picture of Christ

At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Heb_1:1-3), this Son who is God’s Agent in the work of creation and of grace as we see it stated in Phi_2:5-11; Col_1:13-20; John 1:1-18. This high doctrine of Jesus as God’s Son with the glory and stamp of God’s nature is never lowered, for as God’s Son he is superior to angels (Heb 1:4-2:4), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Heb_2:5-18). Jesus is shown to be superior to Moses as God’s Son over God’s house (Heb 3:1-4:13), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Heb 4:14-12:3). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Heb 4:14-7:28), works under a better covenant of grace (Heb_8:1-13), works in a better sanctuary which is in heaven (Heb_9:1-12), offers a better sacrifice which is his own blood (Heb 9:13-10:18), and gives us better promises for the fulfilment of his task (Heb 10:19-12:3). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. So W. P. Du Bose calls his exposition of the book, High Priesthood and Sacrifice (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mar_10:46; Mat_20:28; Joh_10:17; Mat_26:28; Rom_8:32; 1Pe_1:18.; 1Jo_2:1.; Rev_5:9, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

The Style

It is called an epistle and so it is, but of a peculiar kind. In fact, as has been said, it begins like a treatise, proceeds like a sermon, and concludes like a letter. It is, in fact, more like a literary composition than any other New Testament book as Deissmann shows: " It points to the fact that the Epistle to the Hebrews, with its more definitely artistic, more literary language (corresponding to its more theological subject matter), constituted an epoch in the history of the new religion. Christianity is beginning to lay hands on the instruments of culture; the literary and theological period has begun" ( Light from the Ancient East , pp. 70f.). But Blass ( Die Rhythmen der asianischen und romischen Kunstprosa , 1905) argues that the author of Hebrews certainly and Paul probably were students of Greek oratory and rhetoric. He is clearly wrong about Paul and probably so about the author of Hebrews. There is in Hebrews more of " a studied rhetorical periodicity" (Thayer), but with many " parenthetical involutions" (Westcott) and with less of " the impetuous eloquence of Paul." The eleventh chapter reveals a studied style and as a whole the Epistle belongs to the literary Koiné rather than to the vernacular. Moulton ( Cambridge Biblical Essays , p. 483) thinks that the author did not know Hebrew but follows the Septuagint throughout in his abundant use of the Old Testament.

The Author

Origen bluntly wrote: " Who wrote the Epistle God only knows certainly" as quoted by Eusebius. Origen held that the thoughts were Paul’s while Clement of Rome or Luke may have written the book. Clement of Alexandria (Eusebius says) thought that Paul wrote it in Hebrew and that Luke translated it into Greek. No early writer apparently attributed the Greek text to Paul. Eusebius thought it was originally written in Hebrew whether by Paul or not and translated by Clement of Rome. But there is no certainty anywhere in the early centuries. It was accepted first in the east and later in the west which first rejected it. But Jerome and Augustine accepted it. When the Renaissance came Erasmus had doubts, Luther attributed it to Apollos, Calvin denied the Pauline authorship. In North Africa it was attributed to Barnabas. In modern times Harnack has suggested Priscilla, but the masculine participle in Heb_11:32 ( me diēgoumenon ) disposes of that theory. The oldest Greek MSS. (Aleph A B) have simply Pros Hebraious as the title, but they place it before the Pastoral Epistles, while the Textus Receptus puts it after the Pastoral Epistles and Philemon. In the light of all the facts one can only make a guess without a sense of certainty. For myself I should with Luther guess Apollos as the most likely author of this book which is full of the Spirit of God.

The Recipients

If the title is allowed to be genuine or a fair interpretation of the Epistle, then it is addressed to Jewish (Hebrew) Christians in a local church somewhere. Dr. James Moffatt in his Commentary (pp. xv to xvii) challenges the title and insists that the book is written for Gentile Christians as truly as First Peter. He argues this largely from the author’s use of the lxx. For myself Dr. Moffatt’s reasons are not convincing. The traditional view that the author is addressing Jewish Christians in a definite locality, whether a large church or a small household church, is true, I believe. The author seems clearly to refer to a definite church in the experiences alluded to in Heb_10:32-34. The church in Jerusalem had undergone sufferings like these, but we really do not know where the church was. Apparently the author is in Italy when he writes (Heb_13:24), though " they of Italy" ( hoi apo tēs Italias ) can mean those who have come from Italy. These Jewish Christians may even have lived in Rome itself.

The Date

Here again modern scholars differ widely. Westcott places it between a.d. 64 and 67. Harnack and Holtzmann prefer a date between a.d. 81 and 96. Marcus Dods argues strongly that the Epistle was written while the temple was still standing. If it was already destroyed, it is hard to understand how the author could have written Heb_10:1.: " Else would they not have ceased to be offered?" And in Heb_8:13 " nigh to vanishing away" ( eggus aphanismou ) is only intelligible with the temple service still going on. The author makes use of the tabernacle instead of the temple because the temple was patterned after the tabernacle. On the other hand, the mention of Timothy in Heb_13:23 as being " set free" ( apolelumenon ) raises an inquiry concerning Paul’s last plea to Timothy to come to him in Rome (2Ti_4:11-13). Apparently Timothy came and was put in prison. If so, since Paul was put to death before Nero’s own death (June 8, a.d. 68), there is left only the years 67 to 69 a.d. as probable or even possible. It is thus the last of the New Testament books before the Johannine Writings all of which come towards the close of the century and after the destruction of Jerusalem.

The Purpose

The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary aeons (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God’s Son and man’s Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it " a profound homily."

Vincent: Hebrews (Book Introduction)

The Epistle to the Hebrews

Introduction

" Who wrote the Epistle God only knows." Such was the verdict of Origen, and modern criticism has gotten no farther. That it is not the work of Paul is the almost unanimous judgment of modern scholars. Its authenticity as a Pauline writing has been challenged from the earliest times. In the Eastern church, both Clement and Origen regarded the Greek Epistle as Paul's only in a secondary sense; Clement holding that it was written by Paul in Hebrew and translated by Luke. Origen knew only that some held Clement of Rome and some Luke to be the author. Its position and designation in the Peshitto Version shows that it was regarded as not strictly one of Paul's epistles, but as an appendix to the collection. Eusebius's testimony is inconsistent. He holds a Hebrew original, and a translation by Clement, and cites the letter as Pauline ( H . E . 38). Again, he expressly classifies it with antilegomena (vi. 13); but in iii. 25 he evades the question, naming the Pauline Epistles as homologumena , but without stating their number.

In the West the epistle was known to Clement of Rome, who frequently quotes it, but without naming the author. The Pauline authorship was expressly denied by Hippolytus: the Muratorian Canon does not mention it, and reckons only seven churches to which Paul wrote: Tertullian in Africa apparently knew nothing of a Pauline Epistle to the Hebrews, but spoke of an Epistle of Barnabas to the Hebrews. It was not recognized by Cyprian. From the fourth century its canonical authority was admitted in the West, partly on the assumption of its Pauline authorship; but the influence of the earlier suspicion remained, and Jerome declared that the custom of the Latins did not receive it as St. Paul's. Augustine agreed substantially with Jerome. It was authorized as canonical by two councils of Carthage (397, 419 a.d.); but the language of the former council was peculiar: " Thirteen Epistles of Paul, and one of the same to the Hebrews." The decree of the latter council was " fourteen Epistles of Paul."

From this time the canonical authority and authorship of the epistle were generally accepted until the age of the Reformation, when the old doubts were revived by Cajetan and Erasmus. The council of Trent (1545-1563) decreed fourteen Pauline Epistles; yet different views have been current among Roman Catholic theologians, as Bellarmine, Estius, and others. Luther denied the Pauline authorship, and placed the epistle along with James, Jude, and Revelation, after " the right-certain, main books of the New Testament." Melanchthon treated it as anonymous. The Magdeburg Centuriators (1559-1574) denied that it was Paul's, as did Calvin. Under Beza's influence it was separated from the Pauline letters in the Gallican Confession (1571). The Belgic and Helvetic Confessions declared it Pauline. The hypothesis of the Pauline authorship was conclusively overthrown by Bleek in 1868.

The conclusion of modern scholarship rests upon:

(1) The Style and Diction. - While Paul's style is marked by frequent irregularities, anacolutha, unclosed parentheses, and mixed metaphors, this epistle is written in a flowing, symmetrical, and artistically elaborated style. The difference is as marked as that between a chapter of Gibbon and one of Sartor Resartus. The rhetorical art of Hebrews appears in the careful arrangement of the words, the rhythmical structure of sentences, and the sonorous compounds. The paragraphs are sometimes arranged in a regular series of premises and conclusions, with parentheses which do not lose their connection with the main topic, while the whole is developed in regular sequence, without anacolutha.

(2) The Methods of Thought and the Points of View. - These differ from those of the Pauline Epistles. The two do not materially disagree. They reach, substantially, the same conclusions, but by different processes and from different positions. The points of emphasis differ. Topics which, in the Pauline letters, are in the foreground, in Hebrews fall into the shade or are wholly passed over.

(a) The conception of faith . In Paul, faith is belief in Jesus Christ as a means of justification, involving a sharp opposition to the works of the law as meriting salvation. In Hebrews, faith is trust in the divine promises as distinguished from seeing their realization, a phase of faith which appears rarely in Paul. Both agree that faith is the only true medium of righteousness; but Hebrews sets forth two great factors of faith, namely, that God is , and that he is a rewarder of them which diligently seek him.

(b) The mode of presenting the contrast between the covenant of works and the covenant of grace through faith . Both Paul and the author of Hebrews recognize a relation and connection between the two covenants. The one prefigures and prepares the way for the other. The Christian church is " the Israel of God," " the people of God," " the seed of Abraham." Both teach that forgiveness of sin and true fellowship with God cannot be attained through the law, and that Christianity represents the life-giving Spirit, and Judaism the letter which killeth. Both assert the abrogation of the old covenant by Christ. Paul, however, views Judaism almost entirely as a law to be fulfilled by men; while our writer regards it as a system of institutions designed to represent a fellowship between God and his worshippers. Paul, accordingly, shows that the law cannot put man into right relation with God, because man cannot fulfill it; while Hebrews shows that the institutions of the old covenant cannot, by reason of their imperfection, establish a real fellowship with God. To Paul, the reason why the old covenant did not satisfy lay, not in the law, which " is, holy and just and good," but in the relation of man to the law, as unable to fulfill its demands. It cannot effect justification, and it works to make man conscious of his sin, and to drive him to the true source of righteousness. To our writer the reason is to be sought in the fact that the atoning and purifying institutions of the law cannot remove the sins which prevent fellowship with God.

From Paul's point of view he might have been expected to show that, in the Old Testament economy, it devolved on the sacrificial institution, centered in the high-priesthood, to meet the want which was not met by legal obedience. To his assertion that men could not fulfill the demands of the law, it might have been answered that the sacrifices, not in being works of the law, but in being ordained by God himself as atonements for sin, changed men's defective righteousness into a righteousness which justified them before God. But Paul does not meet this. He nowhere shows the insufficiency of the Old Testament sacrifices. He does not treat the doctrine of the high-priesthood of Christ. He regards the system of sacrifices less as a divinely-ordained means of atonement than as a work performed by men, and therefore in the line of other works of the law.

This gap is filled by the writer to the Hebrews, in showing that the ceremonial economy did not and could not effect true fellowship with God. He, no doubt, perceived as clearly as Paul that the observance of the ritual was of the nature of legal works; but he speaks of the ritual system as only a presumed means of grace intended to define and enforce the idea of fellowship with God, and to give temporary comfort to the worshipper, but practically impotent to institute and maintain such fellowship in any true and deep sense. Therefore he emphasizes the topic of the priesthood. He dwells on the imperfect and transient nature of the priestly office: he shows that the Levitical priesthood was only a foreshadowing of a better and permanent priesthood. Christ as the great high priest, who appears nowhere in the Pauline Epistles, is the central figure in the Epistle to the Hebrews. He treats of the ritual system and its appliances as mere types of an enduring reality: he characterizes the whole body of Levitical ordinances and ceremonies as fleshly; and through all runs the one, sad note, accentuated again and again, " they can never take away sins:" " they can never make the comers thereunto perfect:" " they are mere ordinances of the flesh, imposed until the time of reformation."

(c) The view of the condition in which the subject of the law's dominion is placed . To Paul it is a condition of bondage, because the law is a body of demands which man must fulfill (Romans 7). To our writer it is a condition of unsatisfied longing for forgiveness and fellowship, because of the insufficiency of the ritual atonement. Accordingly, Hebrews points to the satisfaction of this longing in Christ, the great high priest, perfecting by one offering those who are being sanctified, purging the conscience from dead works to serve the living God. Paul points to the fact that Christ has put an end to the tyranny of the law, and has substituted freedom for bondage. The conception of freedom does not appear in Hebrews. Neither ἐλεύθερος, ἐλευθερία , nor ἐλευθεροῦν occur in the epistle.

(d) The doctrine of the resurrection of Christ . This emerges everywhere in Paul's epistles. There is but one allusion to it in Hebrews (Heb 13:20), although it is implied in the doctrine of Christ's high-priesthood, he being a priest " according to the power of an indissoluble life" (Heb 7:16).

(e) The Gentiles . There is no mention of the Gentiles in relation to the new covenant, a topic which constantly recurs in Paul.

(f) Sin . Sin is not treated with reference to its origin as by Paul. The vocabulary of terms for sin is smaller than in the Pauline writings.

(g) Repentance . The denial of the possibility of repentance after a lapse (Heb 6:4-6, comp. Heb 10:26-29) is not Pauline.

(3) The Use of Divine Titles. - Κύριος Lord , very common in Paul, is comparatively rare in Hebrews. Similarly, Ἰησοῦς Χριστός Jesus Christ , which occurs thirty times in Romans alone. Χριστός Ἰησοῦς , which is characteristically Pauline, does not appear at all, neither does σωτὴρ savior , which is found in Ephesians and Philippians.

(4) The General Scheme of Treatment. - This is broader than that of Paul, viewing man not only in his relation to the law, but to God's original ideal, and to the harmony with God's entire economy in nature and revelation. Man, nature, history, alike illustrate the incarnation. The Son of God, through whom the worlds were made, is the heir of all things, and, as creator and heir, interprets all life. He not only creates, but bears on all things by the word of his power toward the consummation - complete harmony with the divine archetype. As high priest he makes God and man at one in every sphere of being. He stands for the solidarity of humanity. He is not perfected without the community of sons (Heb 11:40). He is himself a son, a partaker of human nature.

With Paul, the law is chiefly a law of ordinances to be replaced by the gospel. It is abolished in Christ. It cannot be perfectly observed. It generates the knowledge of sin. It cannot generate righteousness. Christianity is a manifestation of the righteousness of God apart from the law. Faith is counted for righteousness to him that worketh not but believeth. The law works wrath, and is unto death. It is subsidiary, with a special view to the concrete development of sin. Equally our epistle shows the insufficiency of the law to reconcile men to God, but in a different way. Paul emphasizes the substitution of the gospel for the law: Hebrews the germ of a saving economy contained in the law, and the necessity of its development by the gospel. Paul does not overlook the fact that the law was our pedagogue to bring us to Christ, but he does not show how , as our writer does. The latter emphasizes the unity of the divine plan, shows how the Levitical institutions pointed forward to Christ, and how the heavenly archetype was foreshadowed in the ritual system. With all Paul's strong assertion of the holiness of the law, he never dwells on it with the sad tenderness for the vanishing system which marks the Epistle to the Hebrews. With Paul the break with the law was sharp and complete. The law, as a champion of which he had been a persecutor of Christ, is thrown into sharp relief against Christ and the gospel. With James and Peter the case was different. It would not be strange if some writing should issue from their circle as " the last voice of the apostles of the circumcision," contemplating with affectionate sympathy that through which they had been led to see the meaning of the gospel, and finding in it " a welcome, though imperfect source of consolation, instead of a crushing burden, as in Paul's case" (Westcott).

(5) The Personal Authority of the Writer Is Wholly in the Background. - This is in marked contrast with the epistles of Paul. He appears to place himself in the second generation of believers to whom the salvation preached by Christ had been certified by ear-witnesses; while Paul refuses to be regarded as a pupil of the apostles, and claims to have received the gospel directly from the Lord, and to have been certified of it by the Spirit.

If Paul was not the author, who was? One claim is about as good as another, and no claim has any substantial support. That of Apollos is founded solely upon Act 18:24 f.; 1Co 1:12; 1Co 2:4 ff. The most that can be deduced from these is that Apollos might have written it. There is no evidence that he wrote anything, and that he was learned and mighty in the Scriptures might easily have been true of others. Some modern critics incline to Barnabas, on the strength of the words of Tertullian alluded to above, but this is as unsatisfactory as the rest.

As regards the destination of the epistle, we are equally in the dark. By ecclesiastical writers from the earliest time it is cited under the title to the Hebrews , a fact which is entitled to some weight. It is evidently addressed to a definite circle of readers, and that circle could hardly have been a mixed church of Jews and Gentiles, since it would have been impossible in that case for the letter to avoid allusions to the relations between the two, whereas it contains no allusion to Gentile Christians.

An hypothesis which has obtained considerable currency in modern criticism is, that the epistle was not addressed to Jewish Christians at all, but to Gentile Christians, as a warning against relapsing into heathenism, by showing them from the Old Testament the superiority of Christianity to Judaism.

But this hypothesis presents formidable difficulties. This would seem to be a roundabout way of impressing Gentiles with the superior claims of Christianity. It would appear to have been the more natural course to institute a direct comparison between Christianity and paganism. See on Heb 13:7-15.

It is true that Gentile Christians were familiar with the Old Testament, and that Paul's epistles to Gentile readers contain frequent allusions to it; and, further, that Clement of Rome, in his epistle to the Gentile church at Corinth, makes much use of the Epistle to the Hebrews, and cites freely from the Old Testament. But to illustrate one's thoughts and arguments by occasional references to the Old Testament is a very different thing from drawing out an elaborate argument on the basis of a contrast between a new and an older order, designed to show, not only that the new is superior to the old, but that the new is enfolded in the old and developed from it. To this there is no parallel in the New Testament in writings addressed to Gentiles. It would have been superfluous to prove, as this epistle does, that the old order did not satisfy. The Gentiles never supposed that it did.

Moreover, in almost every case of Paul's allusion to the Jewish institutions, the reference is called out by some feature of the Mosaic economy which lay directly in his track and compelled him to deal with it. Thus, in Romans, he is forced to discuss the doctrine of salvation by faith with reference to the Jewish doctrine of salvation by the works of the law. The Galatians had been tempted by Judaising emissaries to return to the law of circumcision. In Corinth, Paul's authority and teaching had been assailed by Jewish aggressors. In Philippians we have no allusion to the law until the writer comes to deal with " the dogs," " the evil workers," " the concision." In Colossians, Jewish ceremonialism is a distinct factor of the heresy which is attacked; but nowhere in Paul's epistles is there a didactic development of a thesis from the point of view of the Old Testament economy collectively.

The same remarks will apply to the case of Clement of Rome. In his Epistle to the Corinthians there are about twenty allusions to the Epistle to the Hebrews or quotations from it. Two of these relate to the majesty of God; one to Christ as high priest; in two or three there is a mere imitation of the phraseology of Hebrews, and the most of the passages are practical exhortations to the cultivation of moral virtues, enforced by allusions to the Old Testament worthies. Any of these passages might have occurred in an address to either Jews or Gentiles. They prove nothing as to the point in question. If we did not know from other sources that Clement's epistle was addressed to a Gentile church, we could not infer that fact from these quotations and allusions. Moreover, Clement's fondness for the Old Testament and the Epistle to the Hebrews is easily explained, if, as there is very good reason for believing, Clement himself was of Jewish origin, a Hellenist.

The whole argument of the Epistle to the Hebrews is technically Jewish, and not of a character to appeal to Gentile readers. The argument, for example, for the superiority of Christ to the angels, would have much force addressed to Jews, since the doctrine of the communication of the Mosaic revelation through the ministration of angels was a familiar tradition. Between the writer and Jewish readers there would be no question as to the angelic mediation of the Sinaitic legislation; but the point would have no interest and no pertinency for the average Gentile. The Jew would readily apprehend that no theophany is a direct manifestation of God to the physical sense. The Gentile mode of thought would be the other way. The Jew would understand that angels were the administrators of the old covenant, and would instinctively catch the turn of the whole argument to the effect that with the exaltation of Christ the angelic sway of the old dispensation ceased.

The same thing might be said of the doctrine of the high-priesthood of Christ. If this was a point to make with Gentiles, it is strange that Paul nowhere alludes to it; and what did the Gentile care about Melchisedec or the relation of Christ's priesthood to his?

It is indeed true that, in the practical warnings of the epistle, nothing is directly said about apostasy to Judaism; but the admonitions are enforced by distinctively Jewish references, as, for example, the warning against failure to enter into God's rest, which is pointed by the example of the Israelites in failing to enter Canaan. Would a writer have said to a Gentile convert that, in case of his committing willful sin, there was no expiation for him? But he might properly say to a Jewish Christian who was tempted to return to Judaism: " If you abandon Christ, and return to Judaism, you have no more sacrifice for sins. Your whole system of Levitical sacrifices is abolished. It is Christ or nothing."

It is very strongly urged that the warning against departing from the living God (Heb 3:12) might very properly be given to Gentiles as against a relapse into heathenism, while it would be utterly inappropriate to a Jewish Christian, because the living God is common to both Jews and Christians; and a relapse into Judaism could not, therefore, be a departure from the living God. But the objection overlooks the intent of the whole epistle, which is to show that the living God of the Jewish economy has revealed himself in the Christian economy, thereby superseding the former. It is the God of the Christian dispensation who is commended to the readers; the living God under a new and grander manifestation of life. God who spake by the prophets, now speaks by his Son the effulgence of his glory and the very image of his substance To go back to the old economy of types and shadows, the economy of partial access to God, would be literally to depart from the living God. It would be, practically, to deny him as a living God by denying all development and expansion in his revelation of his own life, and confining that revelation to the narrow limits of the Mosaic system, in other words to identify the living God with the dead system. To depart from Christ, the Life, and to seek the God of the Old Testament revelation, would be to fall back from a living to a dead God.

Again, it is claimed that the words at the beginning of Chapter 6 could not be properly addressed to Jewish Christians: that only a heathen would need to lay such a foundation on his first acceptance of Christ. On the contrary, all the points here enumerated would have had to be expounded to a Jew on becoming a Christian. See notes on that passage.

A still more difficult question is the local destination of the epistle. By those who supposed it to be the work of Paul, attempts were made to place this destination within the circle of Paul's recorded missionary labors; and it was accordingly assigned to almost every place visited or supposed to have been visited by him, - Macedonia, Corinth, Antioch, Spain, etc.

A plausible hypothesis assigned its destination to Jewish Christians in Alexandria. This was based on the fact that the Muratorian Canon (170-210), while omitting Hebrews, notes an Epistle to the Alexandrians ( Ad Alexandrinos ). It was argued that, since the Canon contains a list both of Paul's genuine epistles and of those falsely ascribed to him, and since Hebrews is not mentioned, the Alexandrian epistle can mean only the Epistle to the Hebrews. It was further urged that Alexandria had, next to Jerusalem, the largest resident Jewish population in the world, and that at Leontopolis in Egypt was another temple, with the arrangements of which the notices in Hebrews corresponded more nearly than with those of the Jerusalem temple. Moreover, the Alexandrian character of the phraseology of the epistle was supposed to point to Alexandrian readers.

But, (a) We have no positive history of the church in Egypt in apostolic times. (b) Although there are numerous notices of the epistle by early Alexandrian writers, there is no hint of its having been addressed to their own church. (c) In the Muratorian Canon the Epistle to the Alexandrians is distinctly stated to be a forgery in the name of Paul. (d) It cannot be shown that the temple at Leontopolis exercised the same power over the Alexandrian Jews as the temple at Jerusalem did over the Palestinian Jews. Even in Egypt the Jerusalem temple was recognized as the true center of worship. Moreover, the Christian church at Alexandria was a mixed church. (e) The furniture of the temple at Jerusalem was more like that of the tabernacle described in Hebrews than that of the Egyptian temple.

A widely-accepted view is that the epistle was addressed to Jewish Christians in Palestine and Jerusalem. Unmixed Jewish-Christian churches were to be found nowhere else; and only there would there be likely to exist that attachment to the old worship which is assumed in the epistle, while it treats only incidentally of those rites to which, in the Dispersion, the greatest importance was naturally assigned - ablutions, etc. The claim that the epistle was addressed to Rome involves a mixed church. The Roman church became more Gentile after Paul's residence in Rome. On the assumption that Jewish Christians were addressed, it is difficult to account for the Roman destination, unless the letter was intended for a distinct circle of Jewish Christians in Rome, which is not impossible. That the epistle was used by Clement proves nothing. The phrase ἀσπάζονται ὑμᾶς οἱ ἀπὸ τῆς Ἰταλίας they from Italy salute you might seem to point to Rome as the residence of the parties saluted; but that is by no means certain. The meaning of the expression must first be settled. It may mean " those in Italy send greeting from Italy," or, " those who are from Italy (whose home is there, but who are now with me) send greeting to you (whoever may be addressed)." The latter meaning is the more probable; but on that supposition the words afford no reliable indication of the residence of those addressed. They mean merely that certain Italians in the writer's company greet the writer's correspondents, who may have been in Palestine, Asia, or Egypt.

The Palestinian hypothesis is not free from difficulty. It appears, at first sight, unlikely that the author would have written in Greek to Palestinian Jewish Christians, whose language was Aramaic, and would have used the Septuagint exclusively in citations from the Old Testament. Nevertheless, Greek was understood and spoken in Palestine: many Greek-speaking Jews resided in Jerusalem (Act 6:9), and there were in that city synagogues of the Cyrenians and Alexandrians, in which Greek and the Septuagint would certainly be used. The Hellenists were numerous and influential enough to carry their point in the matter of ministration to their widows (Act 6:1 ff.). Finally, it is not impossible that the writer of the epistle was not sufficiently acquainted with Aramaic to write effectively in that language.

The decisive settlement of the date of the epistle is practically given up by critics. The most that can be done is to try and fix approximately the limits within which the composition was possible. Only one point is definitely fixed. It must have been written before Clement's Epistle to the Corinthians (95). If addressed to Jewish Christians, or indeed to Gentiles, it is highly probable that it was written before the destruction of Jerusalem (70), since it is most unlikely that the writer would have omitted an allusion to an event which furnished such a striking confirmation of his teaching. This probability would be strengthened if it could be proved that the Jewish sacrifices were still being offered at the time when the epistle was composed: but this cannot be conclusively shown. The use of the present tense in Heb 8:4 ff.; Heb 9:6, Heb 9:9; Heb 10:1 ff.; Heb 13:10 ff., is not decisive. Attempts to identify the persecution alluded to in Heb 10:2 are the merest guess-work. To refer it to the Neronian persecution (64) is to assume that it was addressed to Rome, and is, therefore, to beg the question. The reference of Heb 10:36 and Heb 12:3 to the persecution of Domitian (95), is utterly without foundation, to say nothing of the fact that it is not certain that those two passages refer to persecution at all. Against a date near 95 is the use of the epistle by Clement, unless the Roman address can be proved. Otherwise, some time would be required for it to obtain such currency and recognition as would account for Clement's familiarity with it. Against a very late date is also the fact that Timothy appears as an active evangelist, which could hardly have been the case if the letter was written as late as 90. Against a very early date is the admitted fact that a second generation of Christians is addressed; and that the references to persecution apparently point to a comparatively distant time. If we are to lay stress on the omission of all reference to the destruction of Jerusalem, as I think we must do, it seems to me that the epistle was written not far from 67.

There is no reason for disputing the author's acquaintance with the writings of Paul, as there is none for asserting his dependence upon them. There are lexical resemblances and resemblances in thought and phrasing, but nothing to show that the writer of Hebrews drew upon Paul to any considerable extent. The coincidences with Galatians which are pointed out are superficial, and may be fairly traced to common Jewish ideas with which both writers were familiar. As to Romans, Ephesians, and Corinthians, the resemblances are, in a number of cases, due to quotation from the same source; in other cases they occur in warnings from the example of the Israelites; in others again there is a coincidence of a current phrase, such as " if God permit," which any author might use. In some other instances cited the resemblance is too remote to be significant.

As to the influence of Philo, we may freely admit the evidences of the writer's Alexandrian training, and the possibility, probability, of his acquaintance with Philo's writings. The epistle does exhibit certain points of resemblance to Philo, such as similar forms of quotation, similar use of Old Testament passages and narratives, and statements like those of Philo, such as those respecting the sinlessness of the Logos-Priest, the heavenly home of the patriarchs, and the λόγος τομεύς the dividing word (Heb 4:12): but Philo's meaning differs radically from that of the epistle. Our writer's Christology has no affinity with that of Philo. On certain leading topics, such as the two ages of the world, the mediation of the law by angels, the Sabbath-rest, the heavenly sanctuary, and the heavenly Jerusalem, he exhibits more affinity with Palestinian than with Alexandrian thought. The most that can be claimed is that the Epistle to the Hebrews returns echoes of Philo, and exhibits formal and limited resemblances to him.

Words Which Occur Only in Hebrews

ἀγενεαλόγητος

ἀγνόημα

ἀθέτησις

ἄθλησις

αἴγειος

αἱματεκχυσία

αἴνεσις

αἰσθητήριον

αἴτιος

ἀκατάλυτος

ἀκλινής

ἀκροθίνιον

ἀλυσιτελής

ἀμετάθετος

ἀμήτωρ

ἀνακαινίζω

ἀναλογίζομαι

ἀναρίθμνητος

ἀνααταυρόω

ἀνταγωνίζομαι

ἀντικαθίστημι

ἀπαράβατος

ἀπάτωρ

ἀπαύγασμα

ἄπειρος

ἀποβλέπω

ἀπόστολος (of Christ)

ἁρμός

ἀφανής

ἀφανισμός

ἀφομοιόομαι

βοηθός

βοτάνη

γενεαλογέομαι

γεωργέομαι

γνόφος

δάμαλις

δεκάτη

δεκατόω

δέος

δέρμα

δημιουργός

δήπου

διάταγμα

διαφορώτερος

διηνεκής

διινκνέομαι

διόρθωσις

δοκιμασία

δυσερμήνευτος

ἐάνπερ

ἔγγυος

ἐκβαίνω

ἐκδοχή

ἐκλανθάνομαι

ἔκτρομος

ἔλεγχος

ἐμπαιγμός

ἐνκαινίζω

ἐνυβρίζω

ἕξις

ἐπεισαγωγή

ἐπιλείπω

ἕπος

εὐαρεστέω

εὐαρέστως

εὐθύτης

εὐλάβεια

εὐλαβέομαι

εὐπερίστατος

εὐποιΐ̀α

θεατρίζομαι

θέλησις

θεράπων

θύελλα

θυμιατήριον

ἱερωσύνη

ἱκετήριος

καθαρότης

κακουχέομαι

καρτεωέω

καταγωνίζομαι

κατάδηλος

καταναλίσκω

κατασκιάζω

κατάσκοπος

καῦσις

κεφαλίς

κοπή

κριτικός

κῶλον

λειτουργικός

λευειτικός

μερισμός

μεσιτεύω

μετάθεσις

μετέπειτα

μετριοπαθέω

μηδέπω

μηλωτή

μήν

μισθαποδοσία

μισθαποδότης

μυελός

νέφος

νόθος

νομοθετέω

νωθρός

ὄγκος

ὀλιγωρέω

ὀλοθρεύω

ὁμοιότης

ὁρκωμοσία

πανήγυρις

παραδειγματίζω

παραπικραίνω

παραπικρασμός

παραπίπτω

παραπλησίως

παραρέω

πεῖρα

πήγνυμι

πολυμερῶς

πολυτρόπως

πρίζω

προβλέπομαι

πρόδρομος

προσαγορεύω

προσοχθίζω

πρόσφατος

πρόσχυσις

πρωτοτόκια

σαββατισμός

στάμνος

συναπολλύμαι

συνδεόμαι

συναπιμαρτυρέω

συνκακουχεόμαι

συνπαθέω

τελειωτής

τιμωρία

τομός

τράγος

τραχηλίζομαι

τρίμηνος

τροχία

τυμπανίζω

ὑπείκω

ὑοστολή

φαντάζομας

φοβερός

χαρακτήρ

χεουβείν

Words Found in Hebrews and Elsewhere, But Not in Paul

[Words which occur in the Pastorals are marked *.]

ἀγγαλλίασις

ἄγκυρα

αἰτία *

ἄκανθαι

ἄκρον

ἀμελέω *

ἀμίαντος

ἀναδέχομαι

ἀναθεωρέω

ἀνακάμπτω

ἀνατέλλω

ἀναφέρω

ἀνορθόω

ἀντιλογία

ἀντίτυπος

ἀνυπότακτος

ἀνωτέρον

ἀνωτέρον

ἀνωφελής *

ἀπαλλάσσω

ἀποβάλλω

ἀπογράφομαι

ἀποδεκατόω

ἀποδοκιμάζω

ἀποκαθίστημι

ἀπόλαυσις *

ἀπολείπω

ἀπολύω

ἀρέομαι *

ἁρπαγή

ἀρχηγός

ἀρχιερεύς

ἀσάλευτος

ἀστεῖος

ἄστρον

ἀφιλάργυρος *

βαπτισμός

βέβηλος *

βλαστάνω

βοήθεια

βραχύς

γάμος

γηράσκω

γυμνάζω *

διαβαίνω

διαλέγομαι

διαστέλλομαι

διατίθεμαι

διηγέομαι

δίστομος

ἔθος

εἰρηνικός

εἰσάγω

εἴσειμι

εἰσφέρω *

ἐκλείπω

ἑκουσίως

ἐκτρέπομαι *

ἐκφέρω *

ἔκφοβος

ἔλαιον

ἐλαττόω

ἐλεήμων

ἐμπίπτω *

ἐμφανίζω

ἐνθύμησις

ἔννοια

ἐνοχλέω

ἐντέλλομαι

ἔντρομος

ἐξάγω

ἔξοδος

ἐπιγράφω

ἐπιδείκνυμι

ἐπιλαμβάνομαι *

ἐπισκέπτομαι

ἐπισκοπέω

ἐπίσταμαι *

ἐπιστέλλω

ἔριον

ἑρμηνεύω

ἐρυθρός

ἐσώτερος

εὔκαιρος

ἐχθές

ζόφος

ζῶον

ἦχος

θεωρέω

θηρίον

ἰάομαι

ἱερατεία

ἱερεύς

ἱλάσκομαι

ἵλεως

ἱμάτιον

καθαρισμός

καίτοι

κάμνω

καταπατέω

κατάπαυσις

καταπαύω

καταπέτασμα

κατασκευάζω

καταφεύγω

κεφάλαιον

κίβωτος

κλίνω

κοινόω

κόκκινος

κοσμικός *

κριτής *

κυκλόω

λανθάνω

λέων *

λιθοβολέω

λούω

λύτρωσις

λυχνία

μάννα

μαστιγόω

μάστιξ

μεγαλωσύνη

μεταλαμβάνω *

μέτοχος

μήποτε *

μιαίνω *

μονογενής

μόσχος

μυριάς

ξενίζω

ξηρός

ὅθεν

ὁλοκαύτωμα

ὀμνύω

ὀπή

ὀρέγομαι *

ὀρθός

ὅρκος

ὅσιος *

ὀστέον

παλαιόω

παντελής

πάντοθεν

παραβολή

παραδέχομαι *

παραιτέομαι *

παραλύομαι

παραφέρω

παρεμβολή

παρεπίδημος

παρίημι

παροικέω

παροξυσμός

πατριάρχης

πατρίς

περιέρχομαι *

περικαλύπτω

περίκειμαι

πλῆθος

ποικίλος *

πολίτης

πόρρωθεν

πρεσβύτερος *

προάγω *

πρόδηλος *

προσέρχομαι *

προσέχω *

προφφέρω

πύλη

ῥαντίζω

ῥαντισμός

σείω

σκηνή

σπήλαιον

σποδός

στάσις

στερεός *

στεφανόω *

συναντάω

συντέλεια

σχεδόν

ταῦρος

τάχειον * (variant)

τελείωσις

τελευτάω

τεχνίτης

τρίβολος

τροφή

ὑετός

ὑμνέω

ὕπαρξις

ὑπόδειγμα

ὑποκάτω

ὑποπόδιον

ὕσσωπος

ὕστερον

ὕψιστος

φύω

χείρων *

χρονίζω

χρύδεος *

χωλός

ψηλαφάω

JFB: Hebrews (Book Introduction)

CANONICITY AND AUTHORSHIP.--CLEMENT OF ROME, at the end of the first century (A.D), copiously uses it, adopting its words just as he does those of the other books of the New Testament; not indeed giving to either the term "Scripture," which he reserves for the Old Testament (the canon of the New Testament not yet having been formally established), but certainly not ranking it below the other New Testament acknowledged Epistles. As our Epistle claims authority on the part of the writer, CLEMENT'S adoption of extracts from it is virtually sanctioning its authority, and this in the apostolic age. JUSTIN MARTYR quotes it as divinely authoritative, to establish the titles "apostle," as well as "angel," as applied to the Son of God. CLEMENT OF ALEXANDRIA refers it expressly to Paul, on the authority of Pantænus, chief of the Catechetical school in Alexandria, in the middle of the second century, saying, that as Jesus is termed in it the "apostle" sent to the Hebrews, Paul, through humility, does not in it call himself apostle of the Hebrews, being apostle to the Gentiles. CLEMENT also says that Paul, as the Hebrews were prejudiced against him, prudently omitted to put forward his name in the beginning; also, that it was originally written in Hebrew for the Hebrews, and that Luke translated it into Greek for the Greeks, whence the style is similar to that of Acts. He, however, quotes frequently the words of the existing Greek Epistle as Paul's words. ORIGEN similarly quotes it as Paul's Epistle. However, in his Homilies, he regards the style as distinct from that of Paul, and as "more Grecian," but the thoughts as the apostle's; adding that the "ancients who have handed down the tradition of its Pauline authorship, must have had good reason for doing so, though God alone knows the certainty who was the actual writer" (that is, probably "transcriber" of the apostle's thoughts). In the African Church, in the beginning of the third century, TERTULLIAN ascribes it to Barnabas. IRENÆUS, bishop of Lyons, is mentioned in EUSEBIUS, as quoting from this Epistle, though without expressly referring it to Paul. About the same period, Caius, the presbyter, in the Church of Rome, mentions only thirteen Epistles of Paul, whereas, if the Epistle to the Hebrews were included, there would be fourteen. So the canon fragment of the end of the second century, or beginning of the third, published by MURATORI, apparently omits mentioning it. And so the Latin Church did not recognize it as Paul's till a considerable time after the beginning of the third century. Thus, also, NOVATIAN OF ROME, CYPRIAN OF CARTHAGE, and VICTORINUS, also of the Latin Church. But in the fourth century, HILARY OF POITIERS (A.D. 368), LUCIFER OF CAGLIARI (A.D. 371), AMBROSE OF MILAN (A.D. 397) and other Latins, quote it as Paul's; and the fifth Council of Carthage (A.D. 419) formally reckons it among his fourteen Epistles.

As to the similarity of its style to that of Luke's writings, this is due to his having been so long the companion of Paul. CHRYSOSTOM, comparing Luke and Mark, says, "Each imitated his teacher: Luke imitated Paul flowing along with more than river fulness; but Mark imitated Peter, who studied brevity of style." Besides, there is a greater predominance of Jewish feeling and familiarity with the peculiarities of the Jewish schools apparent in this Epistle than in Luke's writings. There is no clear evidence for attributing the authorship to him, or to Apollos, whom ALFORD upholds as the author. The grounds alleged for the latter view are its supposed Alexandrian phraseology and modes of thought. But these are such as any Palestinian Jew might have used; and Paul, from his Hebræo-Hellenistic education at Jerusalem and Tarsus, would be familiar with PHILO'S modes of thought, which are not, as some think, necessarily all derived from his Alexandrian, but also from his Jewish, education. It would be unlikely that the Alexandrian Church should have so undoubtingly asserted the Pauline authorship, if Apollos, their own countryman, had really been the author. The eloquence of its style and rhetoric, a characteristic of Apollos' at Corinth, whereas Paul there spoke in words unadorned by man's wisdom, are doubtless designedly adapted to the minds of those whom Paul in this Epistle addresses. To the Greek Corinthians, who were in danger of idolizing human eloquence and wisdom, he writes in an unadorned style, in order to fix their attention more wholly on the Gospel itself. But the Hebrews were in no such danger. And his Hebræo-Grecian education would enable him to write in a style attractive to the Hebrews at Alexandria, where Greek philosophy had been blended with Judaism. The Septuagint translation framed at Alexandria had formed a connecting link between the latter and the former; and it is remarkable that all the quotations from the Old Testament, excepting two (Heb 10:30; Heb 13:5), are taken from the Septuagint. The fact that the peculiarities of the Septuagint are interwoven into the argument proves that the Greek Epistle is an original, not a translation; had the original been Hebrew, the quotations would have been from the Hebrew Old Testament. The same conclusion follows from the plays on similarly sounding words in the Greek, and alliterations, and rhythmically constructed periods. CALVIN observes, If the Epistle had been written in Hebrew, Heb 9:15-17 would lose all its point, which consists in the play upon the double meaning of the Greek "diathece," a "covenant," or a "testament," whereas the Hebrew "berith" means only "covenant."

Internal evidence favors the Pauline authorship. Thus the topic so fully handled in this Epistle, that Christianity is superior to Judaism, inasmuch as the reality exceeds the type which gives place to it, is a favorite one with Paul (compare 2Co 3:6-18; Gal 3:23-25; Gal 4:1-9, Gal 4:21-31, wherein the allegorical mode of interpretation appears in its divinely sanctioned application--a mode pushed to an unwarrantable excess in the Alexandrian school). So the Divine Son appears in Heb 1:3, &c., as in other Epistles of Paul (Phi 2:6; Col 1:15-20), as the Image, or manifestation of the Deity. His lowering of Himself for man's sake similarly, compare Heb 2:9, with 2Co 8:9; Phi 2:7-8. Also His final exaltation, compare Heb 2:8; Heb 10:13; Heb 12:2, with 1Co 15:25, 1Co 15:27. The word "Mediator" is peculiar to Paul alone, compare Heb 8:6, with Gal 3:19-20. Christ's death is represented as the sacrifice for sin prefigured by the Jewish sacrifices, compare Rom 3:22-26; 1Co 5:7, with Heb. 7:1-10:39. The phrase, "God of Peace," is peculiar to Paul, compare Heb 13:20; Rom 15:33; 1Th 5:23. Also, compare Heb 2:4, Margin, 1Co 12:4. Justification, or "righteousness by faith." appears in Heb 11:7; Heb 10:38, as in Rom 1:17; Rom 4:22; Rom 5:1; Gal 3:11; Phi 3:9. The word of God is the "sword of the Spirit," compare Heb 4:12, with Eph 6:17. Inexperienced Christians are children needing milk, that is, instruction in the elements, whereas riper Christians, as full-grown men, require strong meat, compare Heb 5:12-13; Heb 6:1, with 1Co 3:1-2; 1Co 14:20 Gal 4:9; Col 3:14. Salvation is represented as a boldness of access to God by Christ, compare Heb 10:19, with Rom 5:2; Eph 2:18; Eph 3:12. Afflictions are a fight, Heb 10:32; compare Phi 1:30; Col 2:1. The Christian life is a race, Heb 12:1; compare 1Co 9:24; Phi 3:12-14. The Jewish ritual is a service, Rom 9:4; compare Heb 9:1, Heb 9:6. Compare "subject to bondage," Heb 2:15, with Gal 5:1. Other characteristics of Paul's style appear in this Epistle; namely, a propensity "to go off at a word" and enter on a long parenthesis suggested by that word, a fondness for play upon words of similar sound, and a disposition to repeat some favorite word. Frequent appeals to the Old Testament, and quotations linked by "and again," compare Heb 1:5; Heb 2:12-13, with Rom 15:9-12. Also quotations in a peculiar application, compare Heb 2:8, with 1Co 15:27; Eph 1:22. Also the same passage quoted in a form not agreeing with the Septuagint, and with the addition "saith the Lord," not found in the Hebrew, in Heb 10:30; Rom 12:19.

The supposed Alexandrian (which are rather Philon-like) characteristics of the Epistle are probably due to the fact that the Hebrews were generally then imbued with the Alexandrian modes of thought of Philo, &c., and Paul, without coloring or altering Gospel truth "to the Jews, became (in style) as a Jew, that he might win the Jews" (1Co 9:20). This will account for its being recognized as Paul's Epistle in the Alexandrian and Jerusalem churches unanimously, to the Hebrews of whom probably it was addressed. Not one Greek father ascribes the Epistle to any but Paul, whereas in the Western and Latin churches, which it did not reach for some time, it was for long doubted, owing to its anonymous form, and generally less distinctively Pauline style. Their reason for not accepting it as Paul's, or indeed as canonical, for the first three centuries, was negative, insufficient evidence for it, not positive evidence against it. The positive evidence is generally for its Pauline origin. In the Latin churches, owing to their distance from the churches to whom belonged the Hebrews addressed, there was no generally received tradition on the subject. The Epistle was in fact but little known at all, whence we find it is not mentioned at all in the Canon of Muratori. When at last, in the fourth century, the Latins found that it was received as Pauline and canonical on good grounds in the Greek churches, they universally acknowledged it as such.

The personal notices all favor its Pauline authorship, namely, his intention to visit those addressed, shortly, along with Timothy, styled "our brother," Heb 13:23; his being then in prison, Heb 13:19; his formerly having been imprisoned in Palestine, according to English Version reading, Heb 10:34; the salutations transmitted to them from believers of Italy, Heb 13:24. A reason for not prefixing the name may be the rhetorical character of the Epistle which led the author to waive the usual form of epistolary address.

DESIGN.--His aim is to show the superiority of Christianity over Judaism, in that it was introduced by one far higher than the angels or Moses, through whom the Jews received the law, and in that its priesthood and sacrifices are far less perfecting as to salvation than those of Christ; that He is the substance of which the former are but the shadow, and that the type necessarily gives place to the antitype; and that now we no longer are kept at a comparative distance as under the law, but have freedom of access through the opened veil, that is, Christ's flesh; hence he warns them of the danger of apostasy, to which Jewish converts were tempted, when they saw Christians persecuted, while Judaism was tolerated by the Roman authorities. He infers the obligations to a life of faith, of which, even in the less perfect Old Testament dispensation, the Jewish history contained bright examples. He concludes in the usual Pauline mode, with practical exhortations and pious prayers for them.

HIS MODE OF ADDRESS is in it hortatory rather than commanding, just as we might have expected from Paul addressing the Jews. He does not write to the rulers of the Jewish Christians, for in fact there was no exclusively Jewish Church; and his Epistle, though primarily addressed to the Palestinian Jews, was intended to include the Hebrews of all adjoining churches. He inculcates obedience and respect in relation to their rulers (Heb 13:7, Heb 13:17, Heb 13:24); a tacit obviating of the objection that he was by writing this Epistle interfering with the prerogative of Peter the apostle of the circumcision, and James the bishop of Jerusalem. Hence arises his gentle and delicate mode of dealing with them (Heb 13:22). So far from being surprised at discrepancy of style between an Epistle to Hebrews and Epistles to Gentile Christians, it is just what we should expect. The Holy Spirit guided him to choose means best suited to the nature of the ends aimed at. WORDSWORTH notices a peculiar Pauline Greek construction, Rom 12:9, literally, "Let your love be without dissimulation, ye abhorring . . . evil, cleaving to . . . good," which is found nowhere else save Heb 13:5, literally, "Let your conversation be without covetousness, ye being content with," &c. (a noun singular feminine nominative absolute, suddenly passing into a participle masculine nominative plural absolute). So in quoting Old Testament Scripture, the writer of the Epistle to the Hebrews quotes it as a Jew writing to Jews would, "God spoke to our fathers," not, "it is written." So Heb 13:18, "We trust we have a good conscience" is an altogether Pauline sentiment (Act 23:1; Act 24:16; 2Co 1:12; 2Co 4:2; 2Ti 1:3). Though he has not prefixed his name, he has given at the close his universal token to identify him, namely, his apostolic salutation, "Grace be with you all"; this "salutation with his own hand" he declared (2Th 3:17-18) to be "his token in every Epistle": so 1Co 16:21, 1Co 16:23; Col 4:18. The same prayer of greeting closes every one of his Epistles, and is not found in any one of the Epistles of the other apostles written in Paul's lifetime; but it is found in the last book of the New Testament Revelation, and subsequently in the Epistle of CLEMENT OF ROME. This proves that, by whomsoever the body of the Epistle was committed to writing (whether a mere amanuensis writing by dictation, or a companion of Paul by the Spirit's gift of interpreting tongues, 1Co 12:10, transfusing Paul's Spirit-taught sentiments into his own Spirit-guided diction), Paul at the close sets his seal to the whole as really his, and sanctioned by him as such. The churches of the East, and Jerusalem, their center, to which quarter it was first sent, received it as Paul's from the earliest times according to Cyril, Bishop of Jerusalem (A.D. 349). JEROME, though bringing with him from Rome the prejudices of the Latins against the Epistle to the Hebrews, aggravated, doubtless, by its seeming sanction of the Novatian heresy (Heb 6:4-6), was constrained by the force of facts to receive it as Paul's, on the almost unanimous testimony of all Greek Christians from the earliest times; and was probably the main instrument in correcting the past error of Rome in rejecting it. The testimony of the Alexandrian Church is peculiarly valuable, for it was founded by Mark, who was with Paul at Rome in his first confinement, when this Epistle seems to have been written (Col 4:10), and who possibly was the bearer of this Epistle, at the same time visiting Colosse on the way to Jerusalem (where Mark's mother lived), and thence to Alexandria. Moreover, 2Pe 3:15-16, written shortly before Peter's death, and like his first Epistle written by him, "the apostle of the circumcision," to the "Hebrew" Christians dispersed in the East, says, "As our beloved brother Paul hath written unto you" (2Pe 3:15), that is, to the Hebrews; also the words added, "As also in all his Epistles" (2Pe 3:16), distinguish the Epistle to the Hebrews from the rest; then he further speaks of it as on a level with "other Scriptures," thus asserting at once its Pauline authorship and divine inspiration. An interesting illustration of the power of Christian faith and love; Peter, who had been openly rebuked by Paul (Gal 2:7-14), fully adopted what Paul wrote; there was no difference in the Gospel of the apostle of the circumcision and that of the apostle of the uncircumcision. It strikingly shows God's sovereignty that He chose as the instrument to confirm the Hebrews, Paul, the apostle of the Gentiles (Rom 11:13); and on the other hand, Peter to open the Gospel door to the Gentiles (Act 10:1, &c.), though being the apostle of the Jews; thus perfect unity reigns amidst the diversity of agencies.

Rome, in the person of CLEMENT OF ROME, originally received this Epistle. Then followed a period in which it ceased to be received by the Roman churches. Then, in the fourth century, Rome retracted her error. A plain proof she is not unchangeable or infallible. As far as Rome is concerned, the Epistle to the Hebrews was not only lost for three centuries, but never would have been recovered at all but for the Eastern churches; it is therefore a happy thing for Christendom that Rome is not the Catholic Church.

It plainly was written before the destruction of Jerusalem, which would have been mentioned in the Epistle had that event gone before, compare Heb 13:10; and probably to churches in which the Jewish members were the more numerous, as those in Judea, and perhaps Alexandria. In the latter city were the greatest number of resident Jews next to Jerusalem. In Leontopolis, in Egypt, was another temple, with the arrangements of which, WIESELER thinks the notices in this Epistle more nearly corresponded than with those in Jerusalem. It was from Alexandria that the Epistle appears first to have come to the knowledge of Christendom. Moreover, "the Epistle to the Alexandrians," mentioned in the Canon of Muratori, may possibly be this Epistle to the Hebrews. He addresses the Jews as peculiarly "the people of God" (Heb 2:17; Heb 4:9; Heb 13:12), "the seed of Abraham," that is, as the primary stock on which Gentile believers are grafted, to which Rom 11:16-24 corresponds; but he urges them to come out of the carnal earthly Jerusalem and to realize their spiritual union to "the heavenly Jerusalem" (Heb 12:18-23; Heb 13:13).

The use of Greek rather than Hebrew is doubtless due to the Epistle being intended, not merely for the Hebrew, but for the Hellenistic Jew converts, not only in Palestine, but elsewhere; a view confirmed by the use of the Septuagint. BENGEL thinks, probably (compare 2Pe 3:15-16, explained above), the Jews primarily, though not exclusively, addressed, were those who had left Jerusalem on account of the war and were settled in Asia Minor.

The notion of its having been originally in Hebrew arose probably from its Hebrew tone, method, and topics. It is reckoned among the Epistles, not at first generally acknowledged, along with James, Second Peter, Second and Third John, Jude, and Revelation. A beautiful link exists between these Epistles and the universally acknowledged Epistles. Hebrews unites the ordinances of Leviticus with their antitypical Gospel fulfilment. James is the link between the highest doctrines of Christianity and the universal law of moral duty--a commentary on the Sermon on the Mount--harmonizing the decalogue law of Moses, and the revelation to Job and Elias, with the Christian law of liberty. Second Peter links the teaching of Peter with that of Paul. Jude links the earliest unwritten to the latest written Revelation. The two shorter Epistles to John, like Philemon, apply Christianity to the minute details of the Christian life, showing that Christianity can sanctify all earthly relations.

JFB: Hebrews (Outline)

• 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. (Heb 1:1-14)
• DANGER OF NEGLECTING SO GREAT SALVATION, FIRST SPOKEN BY CHRIST; TO WHOM, NOT TO ANGELS, THE NEW DISPENSATION WAS SUBJECTED; THOUGH HE WAS FOR A TIME HUMBLED BELOW THE ANGELS: THIS HUMILIATION TOOK PLACE BY DIVINE NECESSITY FOR OUR SALVATION. (Heb. 2:1-18)
• THE SON OF GOD GREATER THAN MOSES, WHEREFORE UNBELIEF TOWARDS HIM WILL INCUR A HEAVIER PUNISHMENT THAN BEFELL UNBELIEVING ISRAEL IN THE WILDERNESS. (Heb. 3:1-19)
• THE PROMISE OF GOD'S REST IS FULLY REALIZED THROUGH CHRIST: LET US STRIVE TO OBTAIN IT BY HIM, OUR SYMPATHIZING HIGH PRIEST. (Heb. 4:1-16)
• CHRIST'S HIGH PRIESTHOOD; NEEDED QUALIFICATIONS; MUST BE A MAN; MUST NOT HAVE ASSUMED THE DIGNITY HIMSELF, BUT HAVE BEEN APPOINTED BY GOD; THEIR LOW SPIRITUAL PERCEPTIONS A BAR TO PAUL'S SAYING ALL HE MIGHT ON CHRIST'S MELCHISEDEC-LIKE PRIESTHOOD. (Heb 5:1-14)
• WARNING AGAINST RETROGRADING, WHICH SOON LEADS TO APOSTASY; ENCOURAGEMENT TO STEADFASTNESS FROM GOD'S FAITHFULNESS TO HIS WORD AND OATH. (Heb 6:1-14)
• CHRIST'S HIGH PRIESTHOOD AFTER THE ORDER OF MELCHISEDEC SUPERIOR TO AARON'S. (Heb. 7:1-28)
• CHRIST, THE HIGH PRIEST IN THE TRUE SANCTUARY, SUPERSEDING THE LEVITICAL PRIESTHOOD; THE NEW RENDERS OBSOLETE THE OLD COVENANT. (Heb 8:1-13)
• INFERIORITY OF THE OLD TO THE NEW COVENANT IN THE MEANS OF ACCESS TO GOD: THE BLOOD OF BULLS AND GOATS OF NO REAL AVAIL: THE BLOOD OF CHRIST ALL-SUFFICIENT TO PURGE AWAY SIN, WHENCE FLOWS OUR HOPE OF HIS APPEARING AGAIN FOR OUR PERFECT SALVATION. (Heb. 9:1-28)
• PROOF OF AND ENLARGEMENT ON, THE "ETERNAL REDEMPTION" MENTIONED IN. Heb 9:12 (Heb. 9:13-28)
• CONCLUSION OF THE FOREGOING ARGUMENT. THE YEARLY RECURRING LAW SACRIFICES CANNOT PERFECT THE WORSHIPPER, BUT CHRIST'S ONCE-FOR-ALL OFFERING CAN. (Heb. 10:1-39) Previously the oneness of Christ's offering was shown; now is shown its perfection as contrasted with the law sacrifices.
• DEFINITION OF THE FAITH JUST SPOKEN OF (Heb 10:39): EXAMPLES FROM THE OLD COVENANT FOR OUR PERSEVERANCE IN FAITH. (Heb. 11:1-40) Description of the great things which faith (in its widest sense: not here restricted to faith in the Gospel sense) does for us. Not a full definition of faith in its whole nature, but a description of its great characteristics in relation to the subject of Paul's exhortation here, namely, to perseverance.
• EXHORTATION TO FOLLOW THE WITNESSES OF FAITH JUST MENTIONED: NOT TO FAINT IN TRIALS: TO REMOVE ALL BITTER ROOTS OF SIN: FOR WE ARE UNDER, NOT A LAW OF TERROR, BUT THE GOSPEL OF GRACE, TO DESPISE WHICH WILL BRING THE HEAVIER PENALTIES, IN PROPORTION TO OUR GREATER PRIVILEGES. (Heb. 12:1-29)
• EXHORTATION TO VARIOUS GRACES, ESPECIALLY CONSTANCY IN FAITH, FOLLOWING JESUS AMIDST REPROACHES. CONCLUSION, WITH PIECES OF INTELLIGENCE AND SALUTATIONS. (Heb. 13:1-25)

TSK: Hebrews 1 (Chapter Introduction)

Overview

Heb 1:1, Christ in these last times coming to us from the Father, Heb 1:4, is preferred above the angels, both in person and office.

Poole: Hebrews 1 (Chapter Introduction)

ARGUMENT

Some few Greek copies not having the name of the apostle Paul prefixed to this Epistle, though most of them have, hath made many doubt concerning the writer of it, as others, especially heretics, of its authority. The conjectures of those who ascribe it to Barnabas, Luke, or Clemens, &c. seem groundless; since the character the Holy Ghost gives of its penman, and his state, in Heb 10:34 , and Heb 13:19,23 , is not agreeable to any of them. This is most certain, that the apostle Paul did write such an Epistle; that it was well known to the dispersed churches of Christ then; that it was abused by men of corrupt minds, as it is at this day, since the Spirit gives us undeniable testimony of it in 2Pe 3:15,16 . That this Epistle should be it, (when it is so like the rest of his writings; when it is strongly confirming the truth the apostle Peter had written to them, Heb 6:2 10:26,27 ; when it is so expressive of his condition in bonds, Heb 10:34 13:19 Col 4:18 , of his known companion Timothy, Heb 13:23 Col 1:1 , of his love to, and concern for, those to whom he writes, Rom 9:1-3 10:1 , and of his known doctrine, that Judaism had its completion in Christianity; that the veil was rent asunder, that they might discern the temple or church to be laid open to Gentiles as well as Jews, as at Antioch, Galatia, &c., he tanght them; besides, that it hath the signal by which he declareth all his Epistles are to be known, Heb 13:25 , compare 2Th 3:17,18 , and the general consent of the church through the successive ages of it, entitling of him to it), I say, that this Epistle should be it, seems not difficult to determine. It is conjectured that the reason why he prefixed not his name to it, as to the rest of his Epistles, was, lest the great prejudice the Jews had causelessly taken up against him, as an enemy to the Mosaical law, would prevent their reading or weighing of it as they ought. It is directed by him to the dispersed tribes of believing Israel, under the name of Hebrews, being the common one of all the posterity of Heber by Abraham, both which patriarchs were great separatists from the idolatrous world in their respective ages, and in whose families the church of God was continued; a name grateful to them, because the Lord honoured it by adding it to his title, Exo 3:18 , and ascribed it to their progenitor, Gen 14:13 , of a natural descent from whom they were most fond, Joh 8:33 2Co 11:22 . And the apostle Peter confirmeth these to be the persons, 1Pe 1:1,2 ; compare 2Pe 1:1 3:15 . Written this was in the Greek language, as his other Epistles, it being then the most diffusive dialect in the world, and especially the common one of these Hebrews, Act 6:1 , as Josephus himself testifieth; though the Greek idioms themselves, and the translation of other words in the Epistle, show it abundantly. For the time of his writing it to them, most likely it was after his appearing before the emperor Nero at Rome, 2Ti 4:16,17 , during his liberty, Act 28:30 , upon Timothy’ s dismission to them, Heb 13:23 , and before the first of the ten bloody persecutions, Heb 12:4 , about the same year wherein he despatched other of his Epistles to the churches.

The design of the apostle in this Epistle, is fully to discover to the believing Hebrews, that they had not lost by renouncing Judaism and turning Christians, since the whole economy of Moses was designed but to lead them to the Lord Jesus Christ, and to be perfected in him, he being the truth and substance of all those shadows. To confirm them in the faith of this, and to encourage them more cheerfully to undergo those cruel persecutions, in loss of goods, liberty, relations, estates, country, and life itself, which their enemies would pursue them with for it; he shows them, that it was never God’ s purpose to have the earthly Mosaical church frame to continue in the world, it being weak and insufficient for priesthood, sacrifice, ordinances, ceremonies, to purge their conscience, and to bring them unto God; but to be a type of, and a guide to, a better, which he did resolve to pitch by his own Son, even that heavenly one, in which both Jew and Gentile should acquiesce, and which should continue immovable to the end of the world. In handling which:

First: He instructs them in the transcendent excellency of his person and offices; in respect of his Deity, Heb 1:1-14 ; of his humanity exceeding angels, Heb 2:1-18 ; as a Prophet exceeding Moses, Heb 3:1-4:13 ; as a Priest exceeding Aaron, Heb 4:14-5:9 ; as a King and Priest exceeding Melchisedec, Heb 5:10 , to Heb 7:28 .

Secondly: He instructs them in the doctrine of the heavenly church frame pitched by him, with its appurtenances, which exceeded the earthly Mosaical one; in respect of covenant most excellent, Heb 8:1-13 ; of gospel sacrifice, ordinances, and administrations, for efficacy exceeding all the Levitical ones, Heb 9:1-10:18 ; where he proceedeth to improve and apply his former doctrine, that they might answer their high privileges by the performance of proportionable duties, becoming this great gospel Minister and his heavenly church frame, from Heb 10:19-13:20 ; concluding the whole with solemn prayer to God, for his enabling of them to the performance of these duties, Heb 13:20,21 : adding his desire of their candid acceptance of this Epistle from him; comforting them with Timothy’ s despatch to them, and his own hopes of seeing them; giving them the church’ s usual salutations, and his own valediction, whereby he discriminateth and closeth all his Epistles.

HEBREWS CHAPTER 1

Heb 1:1-3 The essential dignity of the Son, by whom God hath

revealed himself in these last days.

Heb 1:4-14 His pre-eminence above the angels in office.

God: the apostle designing the conviction of these Hebrews by this discourse, enters on it solemnly, that if a God can awe them, the consideration of Him should gain credit to his doctrine. The God he speaks of is to be apprehended here personally, as well as essentially; God the Father, the one admirable sovereign, immutable Being, the Author of first and second revelation: order is kept here in the subsistence of the relations, as in their works.

Who at sundry timespolumerwv , by many parts, turns and changes of time, seasons and opportunities, and by many parcels of revelation. God’ s will was discovered by piecemeal, and not all at once. He vouchsafed one promise to Adam, and so gradually opened further to Enoch, Noah, Abraham, David, pointing out a Christ to come, to come of Abraham’ s seed in David’ s family: he discovered here a little, and there a little, Isa 28:13 .

And in divers mannerspolutropwv , suitable to the manifold wisdom of God, in divers forms and manners, was his revelation to them; sometimes by sensible representations to them waking, as by angels, fire in the bush, the pillar of fire and cloud: terribly, as at Mount Sinai, Heb 12:18-21 . Sometimes by dreams and visions, Num 12:6 ; by Urim and Thummim, by voice from the ark, by types and signs from heaven, by riddles, and dark speeches, and Levitical ceremonies; sometimes by immediate illapses on the soul, powerfully influencing it with a Divine light.

Spake revealed and declared infallibly his mind and will concerning the way of man’ s salvation, which his wisdom contrived and his will decreed.

In time past all that time past between Adam and Christ, about 4000 years before.

Unto the fathers the holy ancestors of these Hebrews, from Adam, down along the Old Testament church of God: the believers of old, such as are registered, Heb 11:1-40 , and all like them to the times of Christ, from Gen 3:15 , to that time.

By the prophets all those holy men to whom and by whom God revealed his will to his church throughout the successive ages of the Old Testament day; such as were but God’ s servants, Heb 2:4 , and had his will and mind by measure; who as they preached God’ s will were God’ s mouth, as they wrote it were God’ s scribes; as Abel, Enoch, &c. before the flood; Noah before and after; Abraham, Isaac, Jacob, Joseph, Moses, David. &c.; to these did God infallibly declare it, and they did infallibly deliver it to the church by word and writing; God was by gracious inhabitation in them, in their hearts, tongues, and hands, 2Pe 1:21

MHCC: Hebrews (Book Introduction)

This epistle shows Christ as the end, foundation, body, and truth of the figures of the law, which of themselves were no virtue for the soul. The great truth set forth in this epistle is that Jesus of Nazareth is the true God. The unconverted Jews used many arguments to draw their converted brethren from the Christian faith. They represented the law of Moses as superior to the Christian dispensation, and spoke against every thing connected with the Saviour. The apostle, therefore, shows the superiority of Jesus of Nazareth, as the Son of God, and the benefits from his sufferings and death as the sacrifice for sin, so that the Christian religion is much more excellent and perfect than that of Moses. And the principal design seems to be, to bring the converted Hebrews forward in the knowledge of the gospel, and thus to establish them in the Christian faith, and to prevent their turning from it, against which they are earnestly warned. But while it contains many things suitable to the Hebrews of early times, it also contains many which can never cease to interest the church of God; for the knowledge of Jesus Christ is the very marrow and kernel of all the Scriptures. The ceremonial law is full of Christ, and all the gospel is full of Christ; the blessed lines of both Testaments meet in Him; and how they both agree and sweetly unite in Jesus Christ, is the chief object of the epistle to the Hebrews to discover.

MHCC: Hebrews 1 (Chapter Introduction)

(Heb 1:1-3) The surpassing dignity of the Son of God in his Divine person, and in his creating and mediatorial work.

(Heb 1:4-14) And in his superiority to all the holy angels.

Matthew Henry: Hebrews (Book Introduction)

An Exposition, with Practical Observations, of The Epistle to the Hebrews

Concerning this epistle we must enquire, I. Into the divine authority of it; for this has been questioned by some, whose distempered eyes could not bear the light of it, or whose errors have been confuted by it; such as the Arians, who deny the Godhead and self-existence of Christ; and the Socinians, who deny his satisfaction; but, after all the attempts of such men to disparage this epistle, the divine original of it shines forth with such strong and unclouded rays that he who runs may read it is an eminent part of the canon of scripture. The divinity of the matter, the sublimity of the style, the excellency of the design, the harmony of this with other parts of scripture, and its general reception in the church of God in all ages - these are the evidences of its divine authority. II. As to the divine amanuensis or penman of this epistle, we are not so certain; it does not bear the name of any in the front of it, as the rest of the epistles do, and there has been some dispute among the learned to whom they should ascribe it. Some have assigned it to Clemens of Rome; other to Luke; and many to Barnabas, thinking that the style and manner of expression is very agreeable to the zealous, authoritative, affectionate temper that Barnabas appears to be of, in the account we have of him in the acts of the Apostles; and one ancient father quotes an expression out of this epistle as the words of Barnabas. But it is generally assigned to the apostle Paul; and some later copies and translations have put Paul's name in the title. In the primitive times it was generally ascribed to him, and the style and scope of it very well agree with his spirit, who was a person of a clear head and a warm heart, whose main end and endeavour it was to exalt Christ. Some think that the apostle Peter refers to this epistle, and proves Paul to be the penman of it, by telling the Hebrews, to whom he wrote, of Paul's having written to them, 2Pe 3:15. We read of no other epistle that he ever wrote to them but this. And though it has been objected that, since Paul put his name to all his other epistles, he would not have omitted it here; yet others have well answered that he, being the apostle of the Gentiles, who were odious to the Jews, might think fit to conceal his name, lest their prejudices against him might hinder them from reading and weighing it as they ought to do. III. As to the scope and design of this epistle, it is very evident that it was clearly to inform the minds, and strongly to confirm the judgment, of the Hebrews in the transcendent excellency of the gospel above the law, and so to take them off from the ceremonies of the law, to which they were so wedded, of which they were so fond, that they even doted on them, and those of them who were Christians retained too much of the old leaven, and needed to be purged from it. The design of this epistle was to persuade and press the believing Hebrews to a constant adherence to the Christian faith, and perseverance in it, notwithstanding all the sufferings they might meet with in so doing. In order to this, the apostle speaks much of the excellency of the author of the gospel, the glorious Jesus, whose honour he advances, and whom he justly prefers before all others, showing him to be all in all, and this in lofty strains of holy rhetoric. It must be acknowledged that there are many things in this epistle hard to be understood, but the sweetness we shall find therein will make us abundant amends for all the pains we take to understand it. And indeed, if we compare all the epistles of the New Testament, we shall not find any of them more replenished with divine, heavenly matter than this to the Hebrews.

Matthew Henry: Hebrews 1 (Chapter Introduction)

In this chapter we have a twofold comparison stated: I. Between the evangelical and legal dispensation; and the excellency of the gospel above that of the law is asserted and proved (Heb 1:1-3). II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him (Heb 1:4 to the end).

Barclay: Hebrews (Book Introduction)

INTRODUCTION TO THE LETTER TO THE HEBREWS

God Fulfils Himself In Many Ways

Religion has never been the same thing to all men. "God," as Tennyson said, "fulfils himself in many ways." George Russell said: "There are as many ways of climbing to the stars as there are people to climb." There is a well-known saying which tells us very truly and very beautifully that "God has his own secret stairway into every heart." Broadly speaking, there have been four great conceptions of religion.

(i) To some men it is inward fellowship with God. It is a union with Christ so close and so intimate that the Christian can be said to live in Christ and Christ to live in him. That was Paulconception of religion. To him it was something which mystically united him with God.

(ii) To some religion is what gives a man a standard for life and a power to reach that standard. On the whole that is what religion was to James and to Peter. It was something which showed them what life ought to be and which enabled them to attain it.

(iii) To some men religion is the highest satisfaction of their minds. Their minds seek and seek until they find that they can rest in God. It was Plato who said that "the unexamined life is the life not worth living." There are some men who must understand or perish. On the whole that is what religion was to John. The first chapter of his gospel is one of the greatest attempts in the world to state religion in a way that really satisfies the mind.

(iv) To some men religion is access to God. It is that which removes the barriers and opens the door to his living presence. That is what religion was to the writer of the Letter to the Hebrews. With that idea his mind was dominated. He found in Christ the one person who could take him into the very presence of God. His whole idea of religion is summed up in the great passage in Heb_10:19-23 .

"Therefore, since we have confidence to enter the sanctuary by the blood of Jesus, by the new and living way which he opened for us through the curtain, that is, through his flesh, let us draw near with a true heart in full assurance of faith."

If the writer to the Hebrews had one text it was: "Let us draw near."

The Double Background

The writer to the Hebrews had a double background into both of which this idea came. He had a Greek background. Ever since the time of Plato, five hundred years before, the Greeks had been haunted by the contrast between the real and the unreal, the seen and the unseen, the temporal and the eternal. It was the Greek idea that somewhere there was a real world of which this was only a shadowy and imperfect copy. Plato had the idea that somewhere there was a world of perfect forms or ideas or patterns, of which everything in this world was an imperfect copy. To take a simple instance, somewhere there was laid up the pattern of a perfect chair of which all the chairs in this world were inadequate copies. Plato said: "The Creator of the world had designed and carried out his work according to an unchangeable and eternal pattern of which the world is but a copy." Philo, who took his ideas from Plato, said: "God knew from the beginning that a fair copy could never come into being apart from a fair pattern; and that none of the objects perceivable by sense could be flawless which was not modelled after an archetype and spiritual idea, and thus, when he prepared to create this visible world, he shaped beforehand the ideal world in order to constitute the corporeal after the incorporeal and godlike pattern." When Cicero was talking of the laws men know and use on earth, he said: "We have no real and life-like likeness of real law and genuine justice; all we enjoy is a shadow and a sketch."

The thinkers of the ancient world all had this idea that somewhere there is a real world of which this one is only a kind of imperfect copy. Here we can only guess and grope; here we can work only with copies and imperfect things. But in the unseen world there are the real and perfect things. When Newman died they erected a statue to him, and on the pedestal of it are the Latin words: Ab umbris et imaginibus ad veritatem, "Away from the shadows and the semblances to the truth." If that be so, clearly the great task of this life is to get away from the shadows and the imperfections and to reach reality. This is exactly what the writer to the Hebrews claims that Jesus Christ can enable us to do. To the Greek the writer to the Hebrews said: "All your lives you have been trying to get from the shadows to the truth. That is just what Jesus Christ can enable you to do."

The Hebrew Background

But the writer to the Hebrews also had a Jewish background. To the Jew it was always dangerous to come too near to God. "Man," said God to Moses, "shall not see me and live" (Exo_33:20 ). It was Jacobastonished exclamation at Peniel: "I have seen god face to face and yet my life is preserved" (Gen_32:30 ). When Manoah realised who his visitor had been, he said in terror to his wife: "We shall surely die, for we have seen God." The great day of Jewish worship was the Day of Atonement. That was the one day of all the year when the High Priest entered the Holy of Holies where the very presence of God was held to dwell. No man ever entered in except the High Priest, and he only on that day. When he did, the law laid it down that he must not linger in the Holy Place for long "lest he put Israel in terror." It was dangerous to enter the presence of God and if a man waited too long he might be struck dead.

In view of this there entered into Jewish thought the idea of a covenant. God, in his grace and in a way that was quite unmerited, approached the nation of Israel and offered them a special relationship with himself. But this unique access to God was conditional on the observance by the people of the law that he gave to them. We can see this relationship being entered into and this law being accepted in the dramatic scene in Exo_24:3-8 .

So then Israel had access to God, but only if she kept the law. To break the law was sin, and sin put up a barrier which stopped the way to God. It was to take away that barrier that the system of the Levitical priesthood and sacrifices was constructed. The law was given; man sinned; the barrier was up; the sacrifice was made; and the sacrifice was designed to open the closed way to God. But the experience of life was that this was precisely what sacrifice could not do. It was proof of the ineffectiveness of the whole system that sacrifice had to go on and on and on. It was a losing and ineffective battle to remove the barrier that sin had erected between man and God.

The Perfect Priest And The Perfect Sacrifice

What men needed was a perfect priest and a perfect sacrifice, someone who was such that he could bring to God a sacrifice which once and for all opened the way of access to him. That, said the writer to the Hebrews, is exactly what Christ did. He is the perfect priest because he is at once perfectly man and perfectly God. In his manhood he can take man to God and in his Godhead he can take God to man. He has no sin. The perfect sacrifice he brings is the sacrifice of himself, a sacrifice so perfect that it never needs to be made again. To the Jew the writer to the Hebrews said: "All your lives you have been looking for the perfect priest who can bring the perfect sacrifice and give you access to God. You have him in Jesus Christ and in him alone."

To the Greek the writer to the Hebrews said: "You are looking for the way from the shadows to reality; you will find it in Jesus Christ." To the Jew the writer to the Hebrews said: "You are looking for that perfect sacrifice which will open the way to God which your sins have closed; you will find it in Jesus Christ." Jesus was the one person who gave access to reality and access to God. That is the key-thought of this letter.

The Riddle Of The New Testament

So much is clear but when we turn to the other questions of introduction Hebrews is wrapped in mystery. E. F. Scott wrote: "The Epistle to the Hebrews is in many respects the riddle of the New Testament." When it was written, to whom it was written, and who wrote it are questions at which we can only guess. The very history of the letter shows how its mystery is to be treated with a certain reserve and suspicion. It was a long time before it became an unquestioned New Testament book. The first list of New Testament books, The Muratorian Canon, compiled about A.D. 170, does not mention it at all. The great Alexandrian scholars. Clement and Origen, knew it and loved it but agreed that its place as scripture was disputed. Of the great African fathers, Cyprian never mentions it and Tertullian knows that its place was disputed. Eusebius, the great Church historian, says that it ranked among the disputed books. It was not until the time of Athanasius, in the middle of the fourth century, that Hebrews was definitely accepted as a New Testament book, and even Luther was not too sure about it. It is strange to think how long this great book had to wait for full recognition.

When Was It Written?

The only information we have comes from the letter itself. Clearly it is written for what we might call second generation Christians (Heb_2:3 ). The story was transmitted to its recipients by those who had heard the Lord. The community to whom it was written were not new to the Christian faith; they ought to have been mature (Heb_5:12 ). They must have had a long history for they are summoned to look back on the former days (Heb_10:32 ). They had a great history behind them and heroic martyr figures on which they ought to look back for inspiration (Heb_13:7 ).

The thing that will help us most in dating the letter is its references to persecution. It is clear that at one time their leaders had died for their faith (Heb_13:7 ). It is clear that they themselves had not yet suffered persecution, for they had not yet resisted to the point of shedding their blood (Heb_12:4 ). It is also clear that they have had ill-treatment to suffer for they have had to undergo the pillaging of their goods (Heb_10:32-34 ). And it is clear from the outlook of the letter that there is a risk of persecution about to come. From all that it is safe to say that this letter must have been written between two persecutions, in days when Christians were not actually persecuted, but were none the less unpopular with their fellow-men. Now the first persecution was in the time of Nero in the year A.D. 64; and the next was in the time of Domitian about A.D. 85. Somewhere between these dates this letter was written, more likely nearer to Domitian. If we take the date as A.D. 80 we shall not be far wrong.

To Whom Was It Written?

Once again we have to be dependent on such hints as we get from the letter itself. One thing is certain--it cannot have been written to any of the great Churches or the name of the place could not have so completely vanished. Let us set down what we know. The letter was written to a long-established Church (Heb_5:12 ). It was written to a Church which had at some time in the past suffered persecution (Heb_10:32-34 ). It was written to a Church which had had great days and great teachers and leaders (Heb_13:7 ). It was written to a Church which had not been directly founded by the apostles (Heb_2:3 ). It was written to a Church which had been marked by generosity and liberality (Heb_6:10 ).

We do have one direct hint. Amongst the closing greetings we find the sentence, as the Revised Standard Version translates it: "Those who come from Italy send you greetings" (Heb_13:24 ). Taken by itself that phrase could mean either that the letter was written from Italy or that it was written to Italy, the greater likelihood is that it was written to Italy. Suppose I am in Glasgow and am writing to some place abroad. I would not be likely to say, "All the people from Glasgow greet you." I would be much more likely to say, "All the people in Glasgow greet you." But suppose I am somewhere abroad where there is a little colony of Glaswegians, I might well say, "All the people from Glasgow send you their greetings." So then we may say that the letter was written to Italy; and if it was written to Italy it was almost certainly written to Rome.

But quite certainly it was not written to the Church at Rome as a whole. If it had been it would never have lost its title. Furthermore, it gives the unmistakable impression that it was written to a small body of like-minded persons. Moreover, it was obviously written to a scholarly group. From Heb_5:12 we can see that they had long been under instruction and were preparing themselves to become teachers of the Christian faith. Still further, Hebrews demands such a knowledge of the Old Testament that it must always have been a book written by a scholar for scholars.

When we sum it all up, we can say that Hebrews is a letter written by a great teacher to a little group or college of Christians in Rome. He was their teacher; at the moment he was separated from them and was afraid that they were drifting away from the faith; and so he wrote this letter to them. It is not so much a letter as a talk. It does not begin like Paulletters do, although it ends with greetings as a letter does. The writer himself calls it "a word of exhortation."

By Whom Was It Written?

Perhaps the most insoluble problem of all is the problem of its authorship. It was precisely that uncertainty which kept it so long on the fringes of the New Testament. The title in the earliest days was simply, "To the Hebrews." No authorname was given, no one connected it directly with the name of Paul. Clement of Alexandria used to think that Paul might have written it in Hebrew and that Luke translated it, for the style is quite different from that of Paul. Origen made a famous remark, "who wrote the Letter to the Hebrews only God knows for certain." Tertullian thought that Barnabas wrote it. Jerome said the Latin Church did not receive it as Pauland speaking of the author said, "the writer to the Hebrews whoever he was." Augustine felt the same way about it. Luther declared that Paul could never have written it because the thought was not his. Calvin said that he could not bring himself to think that this letter was a letter of Paul.

At no time in the history of the Church did men ever really think that Paul wrote Hebrews. How then did it get attached to his name? It happened very simply. When the New Testament came into its final form there was of course argument about which books were to be included and which were not. To settle it one test was used. Was a book the work of an apostle or at least the work of one who had been in direct contact with the apostles? By this time Hebrews was known and loved throughout the Church. Most people felt like Origen that God alone knew who wrote it, but they wanted it. They felt it must go into the New Testament and the only way to ensure that was to include it with the thirteen letters of Paul. Hebrews won its way into the New Testament on the grounds of its own greatness, but to get in it had to be included with the letters of Paul and come under his name. People knew quite well that it was not Paulbut they included it among his letters because no man knew who wrote it and yet it must go in.

The Author Of Hebrews

Can we guess who the author was? Many candidates have been put forward. We can only glance at three of the many suggestions.

(i) Tertullian thought that Barnabas wrote it. Barnabas was a native of Cyprus; the people of Cyprus were famous for the excellence of the Greek they spoke; and Hebrews is written in the best Greek in the New Testament. He was a Levite (Act_4:36 ) and of all men in the New Testament he would have had the closest knowledge of the priestly and sacrificial system on which the whole thought of the letter is based. He is called a son of encouragement; the Greek word is paraklesis (G3874); and Hebrews calls itself a word of paraklesis (G3874) (Heb_13:22 ). He was one of the few men acceptable to both Jews and Greeks and at home in both worlds of thought. It might be that Barnabas wrote this letter, but if so it is strange that his name should vanish in connection with it.

(ii) Luther was sure that Apollos was the author. Apollos, according to the New Testament mention of him, was a Jew, born at Alexandria, an eloquent man and mighty in the scriptures (Act_18:24 ; 1Co_1:12 ; 1Co_3:4 ). The man who wrote this letter knew the scriptures; he was eloquent; and he thought and argued in the way that a cultured Alexandrian would. The man who wrote Hebrews was certainly a man like Apollos in thought and in background.

(iii) The most romantic of all conjectures is that of Harnack, the great German scholar. He thought that maybe Aquila and Priscilla wrote it between them. Aquila was a teacher (Act_18:26 ). Their house in Rome was a Church in itself (Rom_16:5 ). Harnack thought that that is why the letter begins with no greetings and why the writername has vanished--because the main author of Hebrews was a woman and a woman was not allowed to teach.

But when we come to the end of conjecture, we are compelled to say as Origen said seventeen hundred years ago, that only God knows who wrote Hebrews. To us the author must remain a voice and nothing more; but we can be thankful to God for the work of this great nameless one who wrote with incomparable skill and beauty about the Jesus who is the way to reality and the way to God.

FURTHER READING

Hebrews

J. Moffatt, Hebrews (ICC; G)

W. Neil, Hebrews (Tch: E)

J. H. Robinson, Hebrews (MC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

Tch: Torch Commentary

E: English Text

G: Greek Text

Barclay: Hebrews 1 (Chapter Introduction)

The End Of Fragments (Heb_1:1-3)

Above The Angels (Heb_1:4-14)

Constable: Hebrews (Book Introduction)

Introduction

Historical background

The writer said that he and those to whom he wrote had come to faith in Jesus Christ through the preaching of others who had heard Jesus (2:3-4). Apparently those preachers had since died (13:7). The original readers had been Christians for an extended period of time (5:12). So probably the earliest possible date of composition was about A.D. 60.

Some scholars believe that the book must have been written before A.D. 70 since the writer spoke of the sacrifices as being offered when he wrote (7:27-28; 8:3-5; 9:7-8, 25; 10:1-3, 8; 13:10-11). However, the writer showed no interest in the temple but spoke of the sacrifices as the Israelites offered them when the tabernacle stood. He evidently used the present tense to give these reference a timeless quality rather than indicating that temple worship was still in practice. Nevertheless a date of composition before A.D. 70 seems probable.¹

"The best argument for the supersession of the old covenant would have been the destruction of the Temple."²

The reference to Timothy's release from imprisonment (13:23) appears to date the book later in the life of that outstanding man.³ No other New Testament writer mentioned his imprisonment. The imprisonment of Christians seems to have been a well-known fact of life (10:34; 13:3). This was true after Nero launched an empire-wide persecution in A.D. 64. All of these factors when taken together seem to point to a writing date near A.D. 68-69.

As to authorship, most students of this subject are not dogmatic or even certain for good reason.⁴ As early as Origen, the Alexandrian church father who died about A.D. 255, no one knew who the writer was for sure. After careful study of the authorship of Hebrews, Origen wrote, "But who it was that really wrote the epistle, God only knows."⁵

"The language of the Epistle is both in vocabulary and style purer and more vigorous than that of any other book of the New Testament.

". . . The vocabulary is singularly copious. It includes a large number of words which are not found elsewhere in the apostolic writings, very many of which occur in this book only among the Greek Scriptures . . ."⁶

"All that can be said with certainty is that Hebrews was composed by a creative theologian who was well trained in the exposition of the Greek Scriptures. . . . He was surely a hellenistic Jewish-Christian."⁷

Commentators have made cases for the writer being Paul, Apollos, Barnabas, Luke, Peter, Jude, Stephen, Silvanus (Silas), Epaphras (Epaphroditus), Philip the Evangelist, Priscilla, Mary the mother of Jesus, Clement of Rome, Aristion, and others.⁸ None of these suggestions has found enthusiastic general reception for various reasons. Probably we should be content to share Origen's agnosticism on this question and look forward to getting the answer in heaven.⁹

The early Christians originally accepted all the New Testament books as inspired by God because they contained apostolic teaching. For this reason the writer was probably either an apostle or a close associate of at least one of the apostles (cf. 13:23).

The original recipients of the epistle are also unknown. The title "The Epistle to the Hebrews" implies that they were Jewish Christians. This title is ancient and is probably a safe guide to the identity of the first readers. References in the epistle also suggest that the original readers were mainly Jewish. The writer assumed that they were very familiar with the institutions of Judaism. The warnings against turning away from Jesus Christ back to the Old Covenant also imply this identity. Other indications are the emphasis on the superior priesthood of Jesus and the many appeals to the authority of the Hebrew Scriptures. However the brand of Judaism in view seems to have been Hellenistic rather than Palestinian.

The reference to the generosity of the readers and their helping other believers (6:10) suggests that the original audience did not live in Palestine. The Palestinian churches had a reputation for needing material assistance rather than for giving it to other Christians (cf. Rom. 15:25-31; 1 Cor. 16:3). Probably they were Jews of the Diaspora therefore. This conclusion has support in the writer's consistent use of the Septuagint Old Testament version. Hellenistic Jews used this translation widely, but Palestinian Jews did not use it as much.¹⁰

In most of the New Testament churches there was a mixture of Jewish and Gentile believers. The appeal of this epistle would certainly have been great to Gentiles tempted to return to paganism as it would have been to Jews facing temptation to return to Judaism. However the writer's primary concern appears to have been that his Jewish readers were failing to appreciate that Christianity is the divinely revealed successor to Judaism. He did not want them to abandon Christianity and return to Judaism.

Probably the letter originally went to a house-church outside Palestine that had a strong Hellenistic Jewish population. This church may have been in or near Galatia in view of conditions that existed there that the Epistle to the Galatians reflects. However they may very well have lived in another area. Many scholars believe that the letter went first to a church in or near Rome.¹¹

In view of 13:24b it has seemed to some scholars that the writer was in Italy when he sent this epistle, perhaps in Rome. However the expression "from Italy" in that verse probably refers to those living outside Italy, such as Priscilla and Aquilla who were Jews forced to leave Rome by Emperor Claudius' edict in A.D. 49 (Acts 18:2).¹² This expression suggests that the writer was not in Italy when he wrote.

Purpose

Many students of the book have observed that Hebrews is more of a sermon in written form than an epistle in the traditional New Testament sense.¹³ The writer even described it as a "word of exhortation" (13:22). He urged the original readers to persevere in their faith rather than turning from Christianity and returning to Judaism. A note of urgency and pastoral concern permeates the whole letter. This tone comes through especially strongly in the five warning passages and in the encouragements that follow these warnings.

". . . the purpose of the writer to the Hebrews is not to give us an interpretation of Old Testament prophecy. . . . Using material not from the prophets but primarily from the Psalms, with other materials added to elaborate the argument, the writer's goal was to establish the superiority of the gospel in contrast to all that went before, particularly the levitical system. The primary evidence of the supremacy of Christianity is presented in its finality. Coming to Christ means final access to God without any barrier."¹⁴

". . . Hebrews is a sermon rooted in actual life. It is addressed to a local gathering of men and women who discovered that they could be penetrated by adverse circumstances over which they exercised no control. It throbs with an awareness of the privilege and the cost of discipleship. It is a sensitive pastoral response to the sagging faith of older and tired individuals who were in danger of relinquishing their Christian commitment. It seeks to strengthen them in the face of a new crisis so that they may stand firm in their faith. It warns them of the judgment of God they would incur if they were to waver in their commitment. Exhortations to covenant fidelity and perseverance are grounded in a fresh understanding of the significance of Jesus and his sacrifice."¹⁵

Message¹⁶

We could summarize the message of this epistle in the following words. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him in this life.

The ultimate goal that the writer had in view was our full eternal reward as believers. I do not believe it was the conversion of the unsaved members of his audience. He addressed his readers consistently as believers. He wrote to encourage Christians to persevere faithfully so we will receive all that God wants to give us at the judgment seat of Christ. Our rewards are at issue in this letter. He did not want us to suffer loss but to enter into our full inheritance, our full rest, our full salvation.

To do this he wrote that we must know one thing and do two things, one positive and one negative.

We must know the greatness of Jesus Christ. In this epistle the writer presented Him as the greatest revelation that God has given mankind. God's revelation in His Son is superior to all other revelations He has given in three respects.

1. It supersedes all other revelations: God's revelation through angels (the Mosaic Law), His revelation through humans (the prophets), and His revelation through rituals (the Old Covenant). When Jesus Christ came to reveal God, He brought revelation that superseded what had preceded Him.

2. God's revelation in His Son is sufficient to meet every basic human need. God spoke through His Son, so the need for a prophet (a revealer of God) no longer exists. He established a new Covenant, so the need for a priest (a mediator for man) no longer exists. Moreover He exalted His Son to His right hand, so the need for a king (a righteous ruler) no longer exists.

3. God's revelation in His Son insures final victory in every basic sphere. The individual (the human order) attains perfection through the Son. Society (the social order) will experience perfection through the Son. The universe (the cosmic order) will reach perfection through the Son.

This is what we need to know objectively to do subjectively what is necessary to gain our full reward as believers.

What we must do is continue to trust God. Hebrews places great emphasis on the importance of living by faith. It teaches us three things about faith.

1. Hebrews defines faith. Faith is volitional surrender and obedience to God regardless of appearances. It is not just intellectual conviction. It is the action of the will that expresses intellectual conviction. This epistle regards unbelief as disobedience as does all of Scripture. People in the past who lived by faith made decisions and acted because they believed God in spite of appearances (ch. 11).

2. Hebrews also illustrates faith. It describes faith as doing, as suffering, and as waiting. These are the primary activities of faith that the writer of Hebrews emphasized. They are progressively more difficult. It is harder to suffer persecution for our faith than it is to obey God when obedience does not involve suffering. It is most difficult to keep on trusting God when suffering does not end. Waiting for God to fulfill His promises is hardest of all when our hopes do not materialize (e.g., Christ's return).

3. In addition, Hebrews vindicates faith. It assures us of the ultimate triumph of faith. People in the past who acted in faith achieved. People who suffered for their faith triumphed. People who waited in faith received their reward.

On the positive side we need to continue to trust God to realize our full reward as believers.

What we must not do is turn away from God. This is the negative responsibility that the letter also stresses. If we apostatize, we will lose our full reward. Hebrews teaches us three things about apostasy (as it does about faith).

1. This epistle defines apostasy descriptively. It is the opposite of faith. It consists of disobedience because of appearances (e.g., the 10 spies; cf. Jude). Apostasy for a Christian is turning away from faith having previously embraced faith. An apostate, however, can be a believer or an unbeliever.

2. Hebrews also illustrates apostasy in the same three ways it illustrates faith. Apostasy acts. It involves a deliberate turning away. It also suffers, not now but in the future because of what the apostate loses. It also waits, even though it lives for the present rather than for the future.

3. Likewise Hebrews condemns apostasy. It assures us of the ultimate tragedy of apostasy. Apostates may achieve what they want in the present, namely success, but they lose what is far more valuable in the future. They may avoid suffering now, but later they will be sorry. They may not want to wait for their reward now, but they will wait forever for it later and never get it.

This is the central message of the epistle. We will only realize our full eternal reward as believers if we appreciate the greatness of Jesus Christ and continue to trust God rather than turning away from Him.

The writer urged his readers to persevere in faith by using two appeals, one negative and one positive.

The first appeal is negative: the warnings. There are five warning passages in Hebrews. Each one warns of the danger of apostasy from a different angle.

1. The first passage (2:1-4) warns of the danger of drifting away from the truth (2:1). It pictures a ship dragging its anchor. The tides of our age can draw us away from our moorings. We need to keep on standing firm in faith (cf. Col. 1:23).

2. The second passage (3:7-19) warns of the danger of disbelief (3:12). Disbelief results in heart hardening (3:13). We need to keep on believing rather than ceasing to believe (cf. Luke 17:3).

3. The third passage (5:11-6:12) warns of the danger of immaturity (5:12). When we do not put truth into practice, we do not just remain in the same spiritual state. We regress. Therefore we need to keep on growing (cf. 2 Pet. 3:18).

4. The fourth passage (10:19-39) warns of the danger of willful sinning (10:26-27). If we abandon confidence in the efficacy of Jesus Christ's sacrifice, there is no other sacrifice that can protect us from God's judgment as believers. We need to keep on submitting to God (cf. Rom. 6:16).

5. The fifth passage (12:14-29) warns of the danger of unresponsiveness (12:25). The message of this letter demands positive response. If we do not respond positively, we will lose part of our reward (12:17). We need to keep on obeying God (cf. Titus 3:8).

The second appeal is positive: the encouragements. Accompanying each of the warning passages is at least one word of encouragement. The writer balanced his negative warnings with positive words of encouragement.

1. The first passage (2:1-4) encourages with a reminder of God's confirming His promises with miracles in the apostolic age (2:3b-4).

2. The second passage (3:7-19) encourages by reminding us of Jesus' example of faithfulness (3:1-6) and our resources as believers (4:12-16).

3. The third passage (5:11-6:12) encourages with a reminder of the readers' past faithfulness (6:9-12) and God's firm promises (6:13-20).

4. The fourth passage (10:19-39) also encourages with a reminder of the readers' past perseverance (10:32-39).

5. The fifth passage (12:14-29) encourages by reminding us of Jesus' example of perseverance (12:1-2) and the divine reason for discipline (12:3-11).

By way of application let me make three observations based on the three major revelations in the epistle.

1. An appreciation for Jesus Christ is foundational to faithful perseverance. The reason many Christians turn away from the Lord is that they do not appreciate His greatness. Preach Christ in your ministry.

2. We need to emphasize the Christian's hope more in our ministries. We live in a present oriented culture that values immediate self-gratification. Many Christians are apostatizing because they do not appreciate the reward they will receive if they remain faithful to the Lord. This life is preparation for the next.

3. We need to realize that God will judge Christians who apostatize. We will not lose our salvation, but we will lose much that we will wish we never gave up if we stop walking by faith.

Outline¹⁷

I. The culminating revelation of God 1:1-2:18

A. The agent of God's final revelation 1:1-4

B. The superiority of the Son 1:5-14

C. The danger of negligence (the first warning) 2:1-4

D. The humiliation and glory of God's Son 2:5-9

E. The Son's solidarity with humanity 2:10-18

II. The high priestly character of the Son 3:1-5:10

A. The faithfulness of the Son 3:1-6

B. The danger of disbelief (the second warning) 3:7-19

C. The possibility of rest for God's people 4:1-14

D. The compassion of the Son 4:15-5:10

III. The high priestly office of the Son 5:11-10:39

A. The danger of immaturity (the third warning) 5:11-6:12

1. The readers' condition 5:11-14

2. The needed remedy 6:1-3

3. The dreadful alternative 6:4-8

4. The encouraging prospect 6:9-12

B. The basis for confidence and steadfastness 6:13-20

C. The Son's high priestly ministry 7:1-10:18

1. The person of our high priest ch. 7

2. The work of our high priest chs. 8-9

3. The accomplishment of our high priest 10:1-18

D. The danger of willful sinning (the fourth warning) 10:19-39

1. The three-fold admonition 10:19-25

2. The warning of judgment 10:26-31

3. The encouragement to persevere 10:32-39

IV. The proper response 11:1-12:13

A. Perseverance in faith ch. 11

1. Faith in the antediluvian era 11:1-7

2. Faith in the patriarchal era 11:8-22

3. Faith in the Mosaic era 11:23-31

4. Faith in subsequent eras 11:32-40

B. Demonstrating necessary endurance 12:1-13

1. The example of Jesus 12:1-3

2. The proper view of trials 12:4-11

3. The need for greater strength 12:12-13

V. Life in a hostile world 12:14-13:25

A. The danger of unresponsiveness (the fifth warning) 12:14-29

1. The goal of peace 12:14-17

2. The superiority of the New Covenant 12:18-24

3. The consequences of apostasy 12:25-29

B. Life within the church ch. 13

1. Pastoral reminders 13:1-21

2. Personal explanations 13:22-25

Constable: Hebrews

Hebrews

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Pentecost, J. Dwight. "The Apostles' Use of Jesus' Predictions of Judgment on Jerusalem in A.D. 70." In Integrity of Heart, Skillfulness of Hands, pp. 134-43. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

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Copyright 2003 by Thomas L. Constable

Haydock: Hebrews (Book Introduction)

THE

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE HEBREWS.

INTRODUCTION.

The Catholic Church hath received and declared this Epistle to be part of the Canonical Scriptures of the New Testament, though some doubted of it in the first ages [centuries], especially in the Latin Church, witness St. Jerome on the 8th chap. of Isaias; Luther and most of his followers reject it, but the Calvinists and the Church of England have received it. Others, who received this Epistle in the first ages [centuries], doubted whether it was written by St. Paul, but thought it was written by St. Barnabas, or by St. Clement, or St. Luke, or at least that St. Paul only furnished the matter and the order of it, and that St. Luke wrote it, and St. Paul afterwards read it and approved it. It was doubted again, whether this Epistle was first written in Hebrew (that is, in Syro-Chaldaic, then spoken by the Jews) or in Greek, as Estius pretends. The ancient writers say it was written in Hebrew, but that it was very soon after translated into Greek either by St. Luke or St. Clement, pope and martyr. Cornelius a Lapide thinks the Syriac which we have in the Polyglot to have been the original; but this is commonly rejected. See Tillemont on St. Paul, Art. 46, and note 72; P. Alleman on the first to the Hebrews, &c. St. Paul wrote this letter about the year 63, and either at Rome or in Italy. See Chap. xii. 24. He wrote it to the Christians in Palestine, who had most of them been Jews before. This seems the reason why he puts not his name to it, nor calls himself their apostle, his name being rather odious to the Jews, and because he was chosen to be the apostle of the Gentiles. The main design is to shew that every one's justification and salvation is to be hoped for by the grace and merits of Christ, and not from the law of Moses, as he had shewn in his Epistles to the Galatians and the Romans, where we many observe this kind of difference: To the Galatians he shews, that true justice cannot be had from circumcision and the ceremonies of the law: to the Romans, that even the moral precepts and works of the law were insufficient without the grace of Christ: and in this to the Hebrews, he shews that our justice could not be had from the sacrifices of the old law. As to the chief contents: He exhorts them to the faith of Christ, by shewing his dignity and pre-eminence above the Angels, and above Moses, Chap. i, ii, iii.; that Christ's priesthood was above that of Aaron, from the 4th to the 8th chap. ver. 6; that the new law and testament is preferable to the old, form thence to the middle of chap. x.; he commends faith by the example of the ancient Fathers, Chap. xi. and in the beginning of the twelfth; then he exhorts them to patience, constancy, brotherly love, &c. The like exhortations are mixed in other parts of this Epistle. (Witham) --- We must here remark, that our separated brethren, relying solely upon tradition, admit in general this Epistle into their canon of Scriptures, though they are necessitated to allow that for some centuries great doubts were entertained on the subject. According to Mr. Rogers, in his Defence of the Thirty-nine Articles, whilst several among the Protestants have rejected as apocryphal the Epistle to the Hebrews, that of James, the 2nd and 3rd of John, and Jude, others have as strenuously maintained that they ought to be admitted into the sacred canon. The Catholic Church admits them as deutero-canonical books, and of equal authority with the proto-canonical books....After the arguments had been justly weighed on both sides, they seem to have been admitted by the general consent of the Latin Church, as they had all along been admitted by the Greek Church. The canon, as it now stands, both of the Old and New Testament, we find enumerated in Pope Innocent's letter to Exuperius, bishop of Toulouse, an. 405 [the year A.D. 405], in St. Augustine, (lib. ii. de doct. christ. chap. viii.) and in the decrees of an African Council, an. 419 [the year A.D. 419], consisting of 217 bishops, who declare that in giving a catalogue of the Holy Scriptures, they only confirm and ratify what they have received from their Fathers. This canon is attributed to the third Council of Carthage, an. 397 [the year A.D. 397]. Dr. Cosin, an eminent Protestant divine, tells us in his canon of Scripture, p. 4, "that to know the books of Scripture, there is no safer course to be taken than to follow the public voice and the universal testimony of the Church." The sixth of the thirty-nine articles gives a similar rule, which excludes private judgment. And "what is this," asks Hooker, "but to acknowledge ecclesiastical tradition?" The mind of man, naturally fickle and unsettled, stands in need of a guide in the road to eternal life. I shall never hesitate, says a spirited author, to take for my guide the Catholic Church, which contains in herself the authority of past and future ages. The Syriac version of the Old and New Testament, which is deservedly allowed to be of greatest antiquity and authority, comprises the same deutero-canonical books as the canon of the Council of Trent; a convincing proof that the Church of Syria, immediately after the times of the apostles, considered them as part of the sacred canon, no less than the Catholics of the present day. For a very satisfactory account respecting the authenticity and inspiration of this Epistle, as also for an excellent commentary with notes moral, doctrinal, and critical, see a late work entitled, An Explanation of St. Paul's Epistle to the Hebrews, by the Rev. Henry Rutter. --- What can be the reason why Protestants admit the deutero-canonical books of the New and reject those of the Old Testament? --- This Epistle merits the particular attention of Christians of every denomination, since it points out to them their various duties in respect to the necessity of faith and the practice of a holy life. In opposition to the Socinians, it tends to shew not only the divinity of Jesus Christ, but also that his death was a true and real sacrifice of atonement for the sins of mankind. See Chap. i, ver. 5, &c. In opposition to other sectarists, it proves that the bloody sacrifice of Christ, once offered on the cross, though a full, perfect, and sufficient sacrifice of redemption, does not exclude the unbloody sacrifice of the Mass, by which he is a priest for ever, according to the order of Melchisedech. See Chap. v, &c. It is no less applicable to Catholics, in order to confirm them in the faith once delivered to the saints, and to point out the dreadful consequences of abandoning that religion which Jesus Christ came to establish in the world. The just man lives by faith; but if he draw back, my soul shall have no pleasure in him. Let us, therefore, hold fast the confession of our hope, without wavering, or forsaking our assembly, the Catholic Church, as many have done to follow Luther, Calvin, Wesley, and other separatists. But we, says the apostle, are not of them who draw back unto perdition, but of them who have faith unto the saving of the soul. (Hebrews x. 39.)

====================

Gill: Hebrews (Book Introduction)

INTRODUCTION TO HEBREWS

That this epistle was written very early appears from hence, that it was imitated by Clement of Rome, in his epistle to the Corinthians, who took whole sentences out of it; and therefore it could not be a new work, as Eusebius ^a observes: it has been denied to be authentic by some heretics, as the Marcionites and Arians, but has been generally received as such by the orthodox: some indeed doubted of it, because it was not received by the Roman church, as an epistle of the Apostle Paul ^b; though others, who have thought it was not his, as Origen, yet looked upon it as genuine ^c. It has been ascribed to different persons, as to Barnabas, to Apollos, to Luke the Evangelist, and to Clement of Rome, but without any just reason. Clement of Alexandria, a very ancient writer, asserts it to be the Apostle Paul's ^d; and his name stands in the title of it, in all R. Stephens's exemplars, and in all Beza's copies, excepting one, and so it does in the Vulgate Latin and Arabic versions; and that it is his, is highly probable from the agreement there is between this, and other epistles of his; compare Heb 1:2 with Col 1:15 and Heb 5:12 with 1Co 3:1 and Heb 12:1 with 1Co 9:24 and Heb 13:7 with 1Th 5:11, and Heb 13:9 with Eph 4:14 and Heb 13:18 with 2Co 1:12 and Heb 13:20 with Rom 15:13 and many other places; and also from the order and method of it, first treating of doctrines, and then proceeding to practical exhortations, which is the common form of Paul's epistles: to which may be added various circumstances; as that it was written from Italy, where Paul was a prisoner; and the mention the author of it makes of his bonds, and of Timothy, as well known unto him, who was Paul's companion; besides, the token of his epistles appears in this, namely, his usual salutation to the churches; see Heb 13:23. But above all, the testimony of the Apostle Peter is greatly in favour of its being his, 2Pe 3:15 from whence it clearly appears, that the Apostle Paul did write an epistle to the Hebrews; for to them Peter wrote; see 1Pe 1:1 and what epistle could it be but this? and what Peter refers to is to be found in it; see Heb 10:25 and which is written with great wisdom; in none of Paul's epistles is there a greater discovery of his knowledge of divine mysteries than in this; and in it also are things hard to be understood, Heb 5:11. The common objections to its being his are, its not bearing his name, the diversity of its style, and the author of it seeming to be not an apostle, but a disciple of the apostle's: as to his not setting his name to it, the reasons might be, because he was the apostle of the Gentiles, and not so much of the Jews; and because of the prejudice of the Jews against him, both believers, and unbelievers; wherefore had his name been to it, it might have prevented the usefulness of it to the one, and have stirred up the rage of the other: as to the difference of style, different subjects require a different style; and yet in many things there is a likeness, as before observed: and as to the author's not being an apostle, which is concluded from Heb 2:3 the word "us" there is to be understood of the believing Hebrews, the disciples of the apostle, and not inclusive of the author, by a figurative way of speaking often used by Paul; and besides, the apostle received a confirmation of the Gospel from Ananias, who might have been an hearer of Christ, though he was at first taught it by Christ himself; add to this, that whoever was the writer of it, it was written before the destruction of Jerusalem, and when several of the apostles were living, and therefore he could never design by those words to put himself in a succeeding generation. The persons to whom this epistle was written were Hebrews, or Jews; so called, as some think, from the name of Abraham, the father of them; or, as others, from his passing over the river Euphrates, when he came out of Chaldea into Palestine. So Abram the Hebrew, in Gen 14:13 is by the Septuagint rendered, perathv, "one that passes over", taking it to come from the word rbe, which signifies to "pass over"; with this compare Jos 24:3 and this is the opinion of some of the Jewish Rabbins ^e; though it seems rather that they were called so from Heber, who lived at the time of the confusion of languages; see Gen 10:21. And this is the sense of many Jewish writers, ancient and modern, of Josephus ^f, of Jonathan ben Uzziel ^g, of R. Nehemiah ^h, of Aben Ezra ⁱ, and Kimchi ^k, and others; 2Co 11:22. And these were the Hebrews that dwelt in the land of Judea, and particularly at Jerusalem; nor were they the unbelieving inhabitants of those parts, but believers in Christ, who were embodied in a Gospel church state, It was a tradition of the ancients ^l, that this epistle was written originally in Hebrew, and was translated into Greek, either by Luke the Evangelist, or by Clement of Rome. But for this there is no foundation; no Hebrew copy can be produced; Munster's edition of it in Hebrew is a translation from the Greek, in which it was, no doubt, originally written, that being the common language, and well known to the Jews; and which appears from the citations in it out of the Old Testament, which are made, not from the Hebrew text, but from the Greek version; and besides, had it been written in Hebrew, the writer would not have interpreted the Hebrew words, Melchizedek and Salem, as he does, in Heb 7:1. The time of its writing was before the destruction of Jerusalem, which in this book is signified by the coming of the Lord, and the day approaching; and after Timothy was released from prison, and some time within the two years of his own imprisonment at Rome; when he hoped for a release, as his epistles to the Philippians and to Philemon show. Dr. Lightfoot places it in the year 62, and in the eighth of Nero. And the occasion and design of it is, to set forth the superior excellency of Christ to angels and men, to Moses, to Joshua, to Aaron, and his sons, and the preferableness of his priesthood and sacrifice to the Levitical priesthood and its sacrifices; to teach the Hebrews the true knowledge of the mysteries of their law; to point out to them the design, use, and abrogation of its ceremonies; and to prepare them for what afflictions and persecutions they would be called to endure for Christ; and to exhort them to perseverance, and to strengthen them against apostasy, as well as to instruct them in the various duties of religion.

Gill: Hebrews 1 (Chapter Introduction)

INTRODUCTION TO HEBREWS 1

The intention of this epistle being to demonstrate the superior excellency of the Gospel revelation to the legal one, the apostle begins with the divine author of it, in which they both agree, and observes that in other things they differ. The revelation under the law was made in times past, the Gospel revelation in these last days; the former was made to the Jewish fathers that were of old, the latter to the then present apostles; the one was made at sundry times, and in divers manners, the other was made at once, and in one way; the one was made by the prophets of the Lord, the other by his own son, Heb 1:1 and therefore the latter must be the more excellent; in proof of which the author enlarges on the character of the Son of God, with respect to his person, office, and glory; showing that he is heir of all things, the Maker of the worlds, of the same nature and glory with his Father; is omnipotent, and upholds all things by the word of his power; is the High Priest of his people, who has made satisfaction for their sins, and purged them from them, and is now at the right hand of God, Heb 1:2 He goes on to prove that he is more excellent than the angels, by a variety of arguments, and these supported by testimonies from the Scriptures; as that he has a more excellent name than any of them, being called the Son of God, Heb 1:4 which is proved from Psa 2:7 that he is the object of the worship of angels, Heb 1:6 which is required of them, Psa 97:7 that he is their Maker and Creator, Heb 1:7 which appears from Psa 104:4 that he has an everlasting kingdom, is a righteous King, and is richly anointed above his fellows, Heb 1:8 which is the sense of some passages in Psa 45:6 and that he is the founder and former of the heavens, and of the earth, and will endure when they shall not, Heb 1:10 which is confirmed by testimonies out of Psa 102:25 that he sits at the right hand of God, where none of the angels were ever admitted, Heb 1:13 as is clear from Psa 110:1 and besides, the angels, as they are ministers made by him, they are sent out from him to wait on his people, the heirs of salvation, and minister to them, and therefore he must be greater than they, Heb 1:14.

College: Hebrews (Book Introduction)

INTRODUCTION

It is difficult to overestimate the significance of Hebrews for understanding the nature of the new covenant. No other document in the New Testament canon comments as directly and extensively upon this covenant as does Hebrews. Its description of Jesus as the great high priest of the believer is a unique contribution to New Testament Christology.

Yet Hebrews is perhaps as well known for the difficulties it presents as it is for its distinctive contributions to our understanding of the ministry of Jesus and the nature of our salvation. It is difficult to be certain about who wrote it, when and to whom. It is a letter and not quite a letter. Many find its line of argument intricate and complex, its theology abstract and obscure, and its use of the Old Testament puzzling if not problematic. This commentary will begin by addressing some of these considerations.

AUTHORSHIP

Over the years, most of the debate about the authorship of Hebrews has focused on whether or not Paul wrote this letter. Arguments have been made for other possible authors as well. What we can know for certain about the author is best gleaned from the letter itself, but many will want to know how this debate affects our confidence in the authority and inspiration of the letter.

Did Paul write the Letter to the Hebrews?

Though few defend Pauline authorship of Hebrews today, in the past this view has enjoyed the support of significant church leaders and traditions. The earliest extant copy of Hebrews (early third century) has been received as part of a collection of Paul's letters, in which it was placed after Romans. Pauline authorship was defended by notable church fathers in the East, e.g., Clement of Alexandria (c.150-c.215) and Origen (185-253) who, despite reservations, defended it as essentially Pauline, at least in part on the weight of what was then received tradition. Later, Jerome and Augustine helped to shift opinion in the West and the Sixth Synod of Carthage (419) established a tradition of support for Pauline authorship which lasted until the Reformation.

However, the weight of the evidence - both historical and texual - is far from clear. Early church opinion was far from universal. In the West, prior to Jerome and Augustine, such leaders as Irenaeus and Hippolytus of Rome did not accept Hebrews as Pauline. The Muratorian Canon (a list of documents accepted as New Testament Scripture, c. 170) included thirteen letters identified as Pauline but excluded Hebrews. When reformers such as Calvin and Luther reexamined the question centuries later, neither concluded that Paul was its author. Contemporary critics consider Pauline authorship implausible in light of clear differences between the vocabulary and style of Hebrews and epistles known to be Pauline. Further, it has been argued as improbable for Paul to refer to himself as the author does in 2:3 ("This salvation, which was first announced by the Lord, was confirmed to us by those who heard him") in light of what he says of himself in Galatians 1:11-12 ("I did not receive it from any man, nor was I taught it; rather, I received it by revelation from Jesus Christ").

Who else could have written the letter to the Hebrews?

As early as the second century, Tertullian identified Barnabas as the author of the letter. Barnabas was a Levite (Acts 4:26), and there is much about levitical ritual in the epistle. He was also a Hellenistic Jew, a member of the Jerusalem church and a missionary partner of Paul (Acts 9:27; 11:30; 12:1-14:28). All of this evidence is circumstantial, however, and nothing but Tertullian's opinion connects him to the letter directly.

Clement of Alexandria first suggested that Luke translated a Hebrew text written by Paul. Calvin affirmed this possiblity centuries later. There are some similarities in the Greek style of Luke-Acts and Hebrews. But there is little other evidence and there are also some differences in style. Calvin also suggested Clement of Rome as a possibility. However, Clement of Rome widely quoted from the letter himself. It is unlikely that he would quote himself and his use of the Old Testament is often at variance with that in Hebrews.

Luther was the first to suggest Apollos as the possible author of Hebrews, a view which continues to enjoy some popularity. He was a "learned man, with a thorough knowledge of the Scriptures" who "vigorously refuted the Jews in public debate, proving from the Scriptures that Jesus was the Christ" (Acts 18:24-28). Presumably, he would have been capable of the careful handling of the LXX found in Hebrews. Also, he probably had some connection to the Pauline mission (1 Corinthians 1-4). But concluding that he was therefore the author of Hebrews is, at best, conjecture.

Among others, arguments have been made for Peter, Jude, Stephen, Aristion, Priscilla, Silas, Timothy, Epaphras, Philip and Mary the mother of Jesus as possible authors of Hebrews. Two other possibilities remain. An associate of Paul could have written the letter for him (a view first suggested by Origen in 220). It is also possible that Hebrews was written by some other anonymous Christian unknown to us. The letter itself does not clearly identify its author. Perhaps the fairest conclusion is that advanced by Origen, in spite of his inclination to defend Pauline authorship: "who wrote the Epistle, God only knows the truth."

How does the debate about authorship affect our view of the letter?

It is important to note that, although the debate over authorship has extended over the centuries, the question of the letter's canonicity (i.e., its inspiration and authority) has not. Even though church fathers in the East may have had doubts about its authorship, there is no evidence that they ever questioned its canonicity. Though the Muratorian Canon excluded Hebrews (as well as James and 1-2 Peter), all four books were included in the New Testament canon by the Synod of Hippo (393) and the Third (397) and Sixth (419) Synods of Carthage. Subsequent questions about its authorship during the Reformation had no effect at all upon the reformers' view of its authority or inspiration.

It is clear that apostolicity, as well as other issues such as universality and the "rule of faith," were important in the early decisions about the New Testament canon. We must keep in mind, however, that a document's "canonical" status is the result of a human process which does not bestow divine authority or inspiration upon a document but recognizes the authority and inspiration which it inherently possesses because it has been "God-breathed" (2 Tim 3:16). In other words, if it is true that Hebrews is a divinely inspired and authoritative document, its inspiration and authority remain factual in an objective sense apart from our own inability to clearly discern the identity of its author. In his providence, God bore witness to the inspiration and authority of this letter in a manner that left little room for doubt, as Hebrews persistently silenced the questions of men who soon found that it "is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work" (2 Tim 3:16-17).

What do we know about the author?

Though the question of authorship is not determinative of either the letter's inspiration or authority, it is significant for our interpretation of Hebrews. Knowing as much as we can about the author can be helpful for discerning the meaning of a text. We may not be able to know the identify of our author with any degree of certainty, but there is much that we can know about him.

He was probably a Hellenistic Jew for he was both steeped in the LXX and possessed of an excellent vocabulary and a polished style for writing in the Greek language. Presumably, then, he was well educated. He was probably a second generation Christian (2:3) but one with direct connection to apostolic influence since he was a companion of Timothy (13:23) and thus possibly an associate of Paul. It is possible that he wrote from Italy, although 13:24 could also be taken to mean that the recipients were in Italy and some in his own party were from there as well. The rhetoric of the letter and his description of it as "my word of exhortation" (13:22) suggest that he was probably a preacher. His "short letter" reveals a compassionate pastor, a keen theologian and a superior logician who applies all the resources of revelation and rhetoric at his command so that his dear friends will "not drift away" (2:1).

DATE, DESTINATION AND PURPOSE

Three important facts suggest at least a general date for the letter. First, Clement of Rome cited Hebrews frequently. 1 Clement was written in A.D. 95 or 96 and thus Hebrews would not only have been completed but well circulated by this date. Second, there is thus little reason to doubt that the Timothy of 13:23 was the associate of Paul referred to elsewhere in the New Testament. Though we do not know how old Timothy was when he joined Paul in his work, it is unlikely that this reference would place the letter very late in the first century. Finally, much is made of the destruction of the Jerusalem temple in A.D. 70. Although it is possible that the author would not have referred to this event if it had happened by the time of writing, it seems improbable that he would omit reference to an event that not only had a significant effect on the lives of first-century Jews (including Christians) but would have added great force to his own argument. Further, he refers to old covenant worship rituals in the present tense (8:4-5; 10:1-3).

Other considerations as to the probable date of the letter pertain to the identity and location of its recipients. The title "To the Hebrews" may have been added later and reflect later opinions about its contents but it accompanies the letter in all of the oldest Greek manuscripts and there is no evidence that the letter ever bore any other title. Some suggest that the phrase could be translated "against the Hebrews" but it is the same formula used in Paul's letters which were hardly "against" the Romans, Galatians, etc. The title of the letter thus suggests that its recipients were Jewish, and the content that they were both Jewish and Christian.

The letter itself indicates that its recipients were enduring persecution (10:33-34; 12:4; 13:3, 23). The more natural reading of 13:24 suggests that the author wrote to Italy rather than from Italy (for which the expression "those in Italy send you their greetings" would have been more appropriate). The Edict of Claudius had expelled Jews from Rome in 49 but many had returned by the time of the persecution begun by Nero in 64. Since our earliest quotes of Hebrews come to us from Clement of Rome, its circulation there was likely at an early date. The cumulative evidence thus suggests that the letter was addressed to Jewish Christians in Rome who suffered under the persecutions of Nero.

The combination of these circumstances and statements in the letter suggest its purpose. Though some have suggested that Hebrews was written foremost to combat an early Jewish perversion of Christian doctrine or as a generic tract to demonstrate the superiority of Christianity, key verses in the letter suggest that it was addressed to a particular community with a view to responding to an urgent need. The following verses are all suggestive:

Passage Exhortation End in View

2:1 We must pay more careful attention so that we do not . . . to what we have heard drift away

3:1 fix your thoughts on Jesus (cp. 12:2)

3:6 hold on to our courage and the

3:6 hope of which we boast

3:12 See to it . . . that none of you has a

. . . heart that turns away from the

living God

3:13 encourage one another daily so that none of you

may be hardened by

sin's deceitfulness

3:14 . . . if we hold firmly till the end the We have come to

confidence we had at first share in Christ . . .

4:1 let us be careful that none of you be

found to have fallen

short of it [rest]

4:11 Let us . . . make every effort to enter so that no one will

that rest fall

4:14 let us hold firmly to the faith we

profess

6:11 show this same diligence to the very in order to make your

end hope sure

10:23 Let us hold unswervingly to the

hope we profess

10:35 So do not throw away your it will be richly

confidence rewarded

10:36 You need to persevere so that when you

have done the will of

God, you will receive

what he has promised.

12:1 Let us run with perseverance the

12:1 race marked out for us

12:2 Let us fix our eyes on Jesus (cp. 3:1)

12:3 Consider him who endured such so that you will not

opposition from sinful men grow weary and lose

heart

Hebrews is, without doubt, a theologically valuable document which presents a well arranged argument in defense of the superiority of the new covenant. Yet these verses suggest that the author had an immediate purpose in mind for his theology and his rhetoric - the encouragement of Christian brothers and sisters who, suffering under persecutions which threatened even martyrdom, were tempted to abandon their strength. In the midst of their suffering, our author sends his "short letter" and "word of exhortation" (13:22) that they might fix their eyes on Jesus (3:1; 12:2), whose greatness he demonstrates from their own beloved Scriptures and cherished heritage.

FORM AND STRUCTURE

Since Hebrews includes some of the formal features of an epistle (e.g., personal greetings and closing formula) but not others (e.g., typical introductory greeting or address), there has been much debate as to whether it is more of a letter or a sermon. However, this particular formulation of the genre question probably reads a sharper distinction between written and oral communication back into an era when rhetoric rarely made such a rigid separation. Other epistles in the New Testament were clearly written in the knowledge that they would be read in the presence of congregations. It is thus possible to argue that, though written, they should be viewed primarily as oral documents. Writing lengthy treatises with significant oral features was a typical "rhetorical" practice for the ancients (e.g., the "template" or model speeches of Isocrates and others). Hence, Hebrews could well have been constructed as a "written homily," i.e., a letter with sermonic features.

This is to propose a variation of Deissmann's suggestion that Hebrews could have been an example of Christian literary art (i.e., a kind of treatise). Guthrie's criticism - that the writer's purpose was too serious to be regarded in this light - assumes that literary art cannot be addressed to particular communities and urgent occasions, when in fact, rhetoric is chiefly defined by (1) its "addressed" nature and (2) its "contingent" character. The fact that it is addressed to specific communities, their circumstances and the demands of those circumstances is precisely what, according to Aristotle, distinguishes "rhetoric" from its counterpart "dialect." It is quite in keeping with at least one significant ancient rhetorical tradition to regard Hebrews as a written homily - an extended written treatise with significant oral features, addressed to a particular community with a view to responding to an urgent need.

Of what import is this conclusion? There is little value in examining Hebrews for exact correspondence to any particular classical scheme of rhetoric as some have done for (1) a strong case has been made that there is no single classical tradition of rhetoric and (2) our uncertainty about the identity of the author makes it impossible for us to do anything more than speculate about the possible significance of any such similarities.

There are several values, however, in recognizing the "rhetorical" nature of the document. First, this encourages us to keep in mind that, above all, Hebrews is an attempt to persuade its recipients (to take action, i.e., a case of deliberative rhetoric). Close attention should thus be paid to its argumentative dimensions. Also, as we attempt to follow the writer's development of thought, we should be alert for the use of rhetorical devices which signal transitions from argumentative sections to hortatory sections that address the contingiences of the community's situation. Further, apart from the complexities which separated competing rhetorical traditions in the ancient world, it is not inappropriate to look for evidence of the kinds of topoi (argumentative commonplaces) more widely employed and with which a well educated author was likely to be familiar. This should aid our understanding of the nature of the proofs employed by our author. Finally, it reminds us to seek the relevance of the subject matter of Hebrews in relationship to particular sets of life circumstances (persecution, suffering, temptation, and discouragement among them).

Hebrews is organized around a series of quotations from the Old Testament which are not only presented as argument but also developed with a variety of exegetical procedures (see below). If we use these quotations as a guideline for discerning its structure, the following picture of Hebrews emerges.

Chapter One is an introduction. This chapter is full of Old Testament quotations demonstrating Jesus' superiority over angels.

Chapter Two appeals to Psalm 8. Jesus rescues man by coming down beneath angels, joining man in flesh and blood, dying, and then returning to his place of exaltation above the angels. All who cling to him in faith return with him to the throne.

Chapters Three and Four deal with Psalm 95. God offers rest to all who trust him. The land of Canaan was not that rest, for this Psalm spoke of a rest long after the Israelites who wandered in the desert hardened their hearts and lost the rest which God offered to them. God's rest is still available for all who believe him.

Chapters Five, Six and Seven are organized around Psalm 110. Jesus is a priest like Melchizedek, who was also superior to the priesthood of the old covenant. Jesus, in fact, is a priest forever by God's oath.

Chapter Eight introduces Jeremiah 31. The new covenant, created by Jesus our great high priest, is superior to the old covenant. It is founded on better promises than the old covenant, which was a mere copy and shadow of this new covenant.

Chapters Nine and Ten treat Psalm 40. Jesus' living sacrifice of himself through obedience is far superior to the Old Testament sacrifices of dead bulls and goats repeatedly offered in the old tabernacle. Jesus took this sacrifice into the very presence of God, thus fully taking away sins and cleansing our consciences.

Chapter Eleven develops a theme from Habakkuk 2, that the righteous will live by faith. This principle by which we live is illustrated by numerous examples of people living by faith.

Chapter Twelve treats Proverbs 3. We must accept the discipline God brings upon us, for God disciplines those he loves.

Chapter Thirteen is the conclusion. It is full of exhortations on how to give ourselves to God in the life of faith.

Remove the introductory and concluding chapters for a moment and an interesting picture of the structure of the main body of thought emerges. The new covenant (chapter 8) is central, tying together his priesthood (chapters 5-7) and his sacrifice (chapters 9-10). This is prepared for by the offer of rescue (chapter 2) and rest (chapters 3-4) and followed by the re

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____________ . Hebrews . Tyndale New Testament Commentary. Grand Rapids: Eerdmans, 1983.

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDB New Brown-Driver-Briggs-Gesenius Hebrew and English

Lexicon

BDF Blass-Debrunner-Funk Greek Grammar

ISBE International Standard Bible Encyclopedia (Bromiley)

KJV King James Version

LN Louw & Nida's Lexicon Based on Semantic Domains

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

MHT Moulton-Howard-Turner Greek Grammar

MM Moulton & Milligan's Vocabulary of Greek Testament

NASB New American Standard Bible

NIDNTT New International Dictionary of New Testament

Theology

NJB New Jerusalem Bible

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

ZPED Zondervan Pictorial Encyclopedia of the Bible

-College Press New Testament Commentary: with the NIV

College: Hebrews (Outline)

OUTLINE

I. JESUS IS SUPERIOR TO THE ANGELS - 1:1-14

A. The Preeminence of the Son - 1:1-4

B. The Son Superior to the Angels - 1:5-14

II. JESUS RESCUES MAN - 2:1-18

A. Warning Not to Ignore Such a Great Salvation - 2:1-4

B. Jesus Became a Man to Bring Men to Glory - 2:5-18

III. GOD OFFERS REST TO ALL WHO TRUST HIM - 3:1-4:16

A. Jesus Is Superior to Moses - 3:1-6

B. Psalm 95:7-11 - 3:7-11

C. Hold Firm to the End - 3:12-15

D. Unbelieving Israelites Fell in the Desert - 3:16-19

E. A Sabbath-Rest for the People of God - 4:1-5

F. A Sabbath-Rest Remains - 4:6-11

G. The Message from God Does Its Part to Save Us - 4:12-13

H. Jesus, the Great High Priest - 4:14-16

IV. JESUS IS SUPERIOR TO THE PRIESTHOOD OF THE OLD COVENANT AND A PRIEST FOREVER BY GOD'S OATH - 5:1-7:28

A. Requirements of the High Priest - 5:1-4

B. Jesus Fulfills the Requirements and Offers Eternal Salvation - 5:5-10

C. [Excursus: Responding to God] - 5:11-6:12

1. Still Infants - 5:11-14

2. On to Maturity - 6:1-3

3. Those Who Fall Away - 6:4-8

4. Confident of Better Things - 6:9-12

D. God's Oath Makes His Purpose Sure - 6:13-20

E. Melchizedek Like the Son of God - 7:1-3

F. Melchizedek Greater than Abraham - 7:4-10

G. Jesus Is High Priest Based on His Resurrection which Introduces a Better Hope - 7:11-19

H. Jesus Is High Priest Based on God's Oath which Produces a Better Covenant - 7:20-22

I. Jesus' Resurrection Creates a Permanent Priesthood - 7:23-25

J. Jesus' Death Provides the Perfect Sacrifice - 7:26-28

V. THE NEW COVENANT BROUGHT BY JESUS OUR HIGH PRIEST IS SUPERIOR TO THE OLD COVENANT - 8:1-13

A. Our High Priest Reigns and Serves in the True Tabernacle, Prefigured by Old Testament Shadows - 8:1-5

B. Our High Priest Is Mediator of the New Covenant, Promised through the Prophet Jeremiah - 8:6-13

VI. JESUS' SACRIFICE OF HIMSELF IS SUPERIOR TO THE SACRIFICES OF THE OLD COVENANT AND SETS US FREE FROM SIN - 9:1-10:39

A. The Tabernacle and Its Tools - 9:1-5

B. The Day of Atonement - 9:6-10

C. Jesus' Sacrifice Cleanses Our Conscience - 9:11-14

D. Jesus' Death Inaugurates the New Covenant - 9:15-22

E. Jesus' Sacrifice Was Once for All - 9:23-28

F. Old Covenant Sacrifices Could Not Take Away Sin - 10:1-4

G. Christ Offered His Body to Make Us Holy - 10:5-10

H. Our High Priest Now Reigns - 10:11-14

I. Witness of the Holy Spirit through Jeremiah - 10:15-18

J. Let Us Draw Near to God and Spur One Another On - 10:19-25

K. The Judgment of God on Those Who Keep Sinning - 10:26-31

L. Reminder of Earlier Suffering - 10:32-34

M. The Need to Persevere - 10:35-39

VII. GOD EXPECTS US TO SHOW FAITH - 11:1-40

A. The Nature of Faith - 11:1-3

B. Faith Illustrated by Abel, Enoch, and Noah - 11:4-7

C. Faith Illustrated by Abraham - 11:8-19

D. Faith Illustrated by Isaac, Jacob, and Joseph- 11:20-22

E. Faith Illustrated by Moses - 11:23-28

F. Faith Illustrated in Israel - 11:29-38

G. God Planned to Make Them Perfect with Us - 11:39-40

VIII. GOD EXPECTS US TO ENDURE DISCIPLINE - 12:1-29

A. A Call to Perseverance - 12:1-3

B. The Word of Encouragement - 12:4-6

C. God Disciplines His Children - 12:7-11

D. Practical Actions - 12:12-17

E. Terrifying Mt. Sinai - 12:18-21

F. Mt. Zion, the Heavenly Jerusalem - 12:22-24

G. A Kingdom which Cannot Be Shaken - 12:25-29

IX. CONCLUDING EXHORTATIONS - 13:1-25

A. Keep Loving Each Other - 13:1-3

B. Stay Pure - 13:4-6

C. Remember Your Leaders - 13:7-8

D. Counterparts to Old Covenant Practices - 13:9-16

E. Obey Your Leaders and Pray for Us - 13:17-19

F. Benediction and Closing Exhortations - 13:20-22

G. Personal Greetings - 13:23-25

-College Press New Testament Commentary: with the NIV