The author of the Letter to the Hebrews often turns to the theme of angels and the angelic hierarchy, comparing them with Christ. Such a comparison is characteristic precisely of the author of this Letter: no one besides him gives so much attention to the theme of angels...
The author of the Letter to the Hebrews often turns to the theme of angels and the angelic hierarchy, comparing them with Christ. Such a comparison is characteristic precisely of the author of this Letter: no one besides him gives so much attention to the theme of angels. Why did it suddenly become so relevant? Perhaps because the letter was written after the catastrophe of A.D. 70, when Jerusalem and the Temple were destroyed as a result of another anti-Roman uprising.
Before A.D. 70, during the life of the apostle Paul, the most widespread form of messianism among the Jews was political messianism. The Messiah was expected as King and liberator, crushing Roman power and restoring an independent and strong Jewish state. But now, after this monstrous catastrophe, mystical messianism came to the foreground. Many people, and no doubt even some Christians, began to see in the Messiah not the Man who contained in Himself the fullness of God, but someone like an angel, a mediator between God and human beings. In that case the Kingdom was viewed as something mystical, having no relation to our world. This is how some understood the Savior's words about the Kingdom that is "not of this world."
Many were also troubled by the fact that Jerusalem and the Temple had been destroyed, everything the Savior had spoken of as signs of the end times had happened, and yet He Himself was not returning. Perhaps, these people thought, He was not going to return in the way His followers expected. Perhaps He had already come, had come in another world, in His otherworldly Kingdom, while here, in the fallen world, waiting for Him was useless. Then perhaps He would send angels to notify those whom He wished to save and take with Himself.
Meanwhile, in reality, the person of Christ as Savior and mediator between God and the faithful was pushed into the background, while certain "angels," "powers," "principalities," and other real or, more often, imagined entities that replaced and obscured Him moved to the foreground. And the author of the Letter, one of the disciples of the apostle Paul, reminds his readers that, having the Messiah as their Teacher and Savior, the faithful need no one and nothing else. Otherwise, instead of Christ and the Kingdom, there are endless mediators and hierarchies, first "heavenly" ones and then earthly ones. Christianity as life with Christ in His Kingdom disappears. In its place comes a certain religion that promises everything but gives nothing. At least, nothing that Christ can give.
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1:1 God, who at sundry times - 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. In divers manners - 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. Spake - A part is put for the whole; implying every kind of divine communication. By the prophets - 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. Hath in these last times - Intimating that no other revelation is to be expected. Spoken - All things, and in the most perfect manner.By his Son - Alone. The Son spake by the apostles. The majesty of the Son of God is proposed,
1:2 Whom he hath appointed heir of all things - 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, etc The Son is the firstborn, born before all things: the heir is a term relating to the creation which followed, Heb 1:6.By whom he also made the worlds - 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."
1:3 Who sat down - 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. The brightness of his glory - Glory is the nature of God revealed in its brightness.The express image - Or stamp. Whatever the Father is, is exhibited in the Son, as a seal in the stamp on wax.Of his person - Or substance. The word denotes the unchangeable perpetuity of divine life and power. And sustaining all things - Visible and invisible, in being. By the word of his power - Thatis, by his powerful word. When he had by himself - Without any Mosaic rites or ceremonies. Purged our sins - 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, etc , 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.Sat down - 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.
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.Being - By his exaltation, after he had been lower than them, Heb 2:9.So much higher than the angels - 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. Than they - 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.
1:5 Thou art my Son - God of God, Light of Light. This day have I begotten thee - I have begotten thee from eternity, which, by its unalter able permanency of duration, is one continued, unsuccessive day. I will be to him a Father, and he shall be to me a Son - I will own myself to be his Father, and him to be my Son, by eminent tokens of my peculiar love The former clause relates to his natural Sonship, by an eternal, inconceivable generation; the other, to his Father's acknowledgment and treatment of him as his incarnate Son. Indeed this promise related immediately to Solomon, but in a far higher sense to the Messiah. Psa 2:7; Sa2 7:14
1:6 And again - That is, in another scripture. He - God.Saith, when he bringeth in his first - begotten - This appellation includes that of Son, together with the rights of primogeniture, which the first - begotten Son of God enjoys, in a manner not communicable to any creature. Into the world - Namely, at his incarnation. He saith, Let all the angels of God worship him - So much higher was he, when in his lowest estate, than the highestangel. Psa 97:7.
1:7 Who maketh his angels - This implies, they are only creatures, whereas the Son is eternal, Heb 1:8; and the Creator himself, Heb 1:10.Spirits and a flame of fire - Which intimates not only their office, but also their nature; which is excellent indeed, the metaphor being taken from the most swift, subtle, and efficacious things on earth; but nevertheless infinitely below the majesty of the Son. Psa 104:4.
1:8 O God - God, in the singular number, is never in scripture used absolutely of any but the supreme God. Thy reign, of which the sceptre is the ensign, is full of justice and equity. Psa 45:6-7.
1:9 Thou hast loved righteousness and hated iniquity - Thou art infinitely pure and holy. Therefore God - Who, asthou art Mediator, is thy God. Hath anointed thee with the oil of gladness - With the Holy Ghost, the fountain of joy.Above thy fellows - Above all the children of men.
1:10 Thou - The same to whom the discourse is addressed in the preceding verse. Psa 102:25-26
1:12 As a mantle - With all ease. They shall be changed - Into new heavens and a new earth. But thou art eternally the same.
1:13 Psa 110:1.
1:14 Are they not all - Though of various orders.Ministering spirits, sent forth - Ministering before God, sent forth to men. To attend on them - In numerous offices of protection, care, and kindness. Who - Having patiently continued in welldoing, shall inherit everlasting salvation.