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87 lines
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Heb1_1"><a onclick="return mV('Hbr',1,'1-14');">Hbr 1:1-14</a>. 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.
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<p>The writer, though not inscribing his name, was well known to those addressed (<a onclick="return mV('Hbr',13,19);">Hbr 13:19</a>). For proofs of Paul being the author, see my <i>Introduction.</i> In the Pauline method, the statement of subject and the division are put before the discussion; and at the close, the practical follows the doctrinal portion. The ardor of Spirit in this Epistle, as in First John, bursting forth at once into the subject (without prefatory inscription of name and greeting), the more effectively strikes the hearers. The date must have been while the temple was yet standing, before its destruction, A.D. 70; some time before the martyrdom of Peter, who mentions this Epistle of Paul (<a onclick="return mV('2Pe',3,15,16);">2Pe 3:15-16</a>); at a time when many of the first <i>hearers</i> of the Lord were dead.
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<p><b>1. at sundry times</b>—<i>Greek,</i> "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 (<a onclick="return mV('1Cr',13,12);">1Cr 13:12</a>).
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<br><br><b>in divers manners</b>—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 <a onclick="return mV('Num',12,'6-8');">Num 12:6-8</a>). The Old Testament revelations were fragmentary in substance, and manifold in form; the very <i>multitude</i> of prophets shows that they prophesied only <i>in part.</i> 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 (<a onclick="return mV('Hbr',1,3);">Hbr 1:3</a>).
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<br><br><b>spake</b>—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," etc.
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<br><br><b>in time past</b>—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 <i>spoken</i> here; so God the Son, <a onclick="return mV('Hbr',2,3);">Hbr 2:3</a>; God the Holy Ghost, <a onclick="return mV('Hbr',3,7);">Hbr 3:7</a>.
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<br><br><b>the fathers</b>—the Jewish fathers. The Jews of former days (<a onclick="return mV('1Cr',10,1);">1Cr 10:1</a>).
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<br><br><b>by</b>—<i>Greek,</i> "in." A mortal king speaks <i>by</i> his ambassador, not (as the King of kings) <i>in</i> his ambassador. The Son is the last and highest manifestation of God (<a onclick="return mV('Mat',21,34,37);">Mat 21:34, 37</a>); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (<a onclick="return mV('Jhn',1,16);">Jhn 1:16</a>; <a onclick="return mV('Jhn',3,34);">3:34</a>; <a onclick="return mV('Col',2,9);">Col 2:9</a>). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (<a onclick="return mV('Rev',19,10);">Rev 19:10</a>), and of the law of Moses (<a onclick="return mV('Jhn',1,17);">Jhn 1:17</a>; <a onclick="return mV('Jhn',5,46);">5:46</a>).
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<p id="Heb1_2"><b>2. in these last days</b>—In the oldest manuscripts the <i>Greek</i> 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" (<a onclick="return mV('Hbr',2,5);">Hbr 2:5</a>; <a onclick="return mV('Hbr',6,5);">6:5</a>). 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.
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<br><br><b>by <i>his</i> Son</b>—<i>Greek,</i> "IN (His) Son" (<a onclick="return mV('Jhn',14,10);">Jhn 14:10</a>). The true "Prophet" of God. "His majesty is set forth: (1) <i>Absolutely</i> 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 (<a onclick="return mV('Hbr',1,2,3);">Hbr 1:2-3</a>). (2) <i>Relatively,</i> in comparison with the angels, <a onclick="return mV('Hbr',1,4);">Hbr 1:4</a>; the <i>confirmation</i> of this follows, and the very name "Son" is proved at <a onclick="return mV('Hbr',1,5);">Hbr 1:5</a>; the "heirship," <a onclick="return mV('Hbr',1,'6-9');">Hbr 1:6-9</a>; the "making the worlds," <a onclick="return mV('Hbr',1,'10-12');">Hbr 1:10-12</a>; the "sitting at the right hand" of God, <a onclick="return mV('Hbr',1,13,14);">Hbr 1:13-14</a>. " His being made <i>heir</i> follows His <i>sonship,</i> and preceded His <i>making the worlds</i> (<a onclick="return mV('Pro',8,22,23);">Pro 8:22-23</a>; <a onclick="return mV('Eph',3,11);">Eph 3:11</a>). As <i>the first begotten,</i> He is heir of the universe (<a onclick="return mV('Hbr',1,6);">Hbr 1:6</a>), which He made instrumentally, <a onclick="return mV('Hbr',11,3);">Hbr 11:3</a>, where "by the Word of God" answers to "by whom"' (the Son of God) here (<a href= "#" onclick="return mV('Jhn',1,3);">Jhn 1:3</a>). 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 (<a onclick="return mV('Rom',4,13);">Rom 4:13</a>; <a onclick="return mV('Gal',3,16);">Gal 3:16</a>; <a onclick="return mV('Gal',4,7);">4:7</a>).
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<br><br><b>worlds</b>—the inferior and the superior worlds (<a onclick="return mV('Col',1,16);">Col 1:16</a>). 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 <i>Greek</i> implies, He not only appointed His Son heir of all things before creation, but <i>He also</i> (better than "also He") made by Him the worlds.
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<p id="Heb1_3"><b>3. Who being</b>—by pre-existent and essential being.
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<br><br><b>brightness of his glory</b>—<i>Greek,</i> the <i>effulgence</i> of His glory. "Light of (from) light" [<i>Nicene Creed</i>]. "Who is so senseless as to doubt concerning the eternal being of the Son? For when has one seen light without effulgence?" [ATHANASIUS, <i>Against Arius, Orations,</i> 2]. "The sun is never seen without effulgence, nor the Father without the Son" [THEOPHYLACT]. It is <i>because</i> He is the brightness, etc., and <i>because</i> He upholds, etc., that He <i>sat down on the right hand,</i> etc. It was a return to His divine glory (<a onclick="return mV('Jhn',6,62);">Jhn 6:62</a>; <a onclick="return mV('Jhn',17,5);">17:5</a>;; compare <u>Wisdom 7:25-26</u>, where similar things are said of wisdom).
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<br><br><b>express image</b>—"impress." But veiled in the flesh.
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<table border="0"> <tr><td>The Sun of God in glory beams
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<br><br> Too bright for us to scan;
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<br><br> But we can face the light that streams
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<br><br> For the mild Son of man. (<a onclick="return mV('2Cr',3,18);">2Cr 3:18</a>)</td></tr> </table>
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<p><b>of his person</b>—<i>Greek,</i> "of His substantial essence"; "<i>hypostasis.</i>"
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<br><br><b>upholding all things</b>—<i>Greek,</i> "<i>the</i> universe." Compare <a onclick="return mV('Col',1,15,17,20);">Col 1:15, 17, 20</a>, which enumerates the three facts in the same order as here.
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<br><br><b>by the word</b>—Therefore the Son of God is a Person; for He has the word [BENGEL]. <i>His</i> word is <i>God's</i> word (<a onclick="return mV('Hbr',11,3);">Hbr 11:3</a>).
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<br><br><b>of his power</b>—"The word" is the utterance which comes from His (the Son's) power, and gives expression to it.
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<br><br><b>by himself</b>—omitted in the oldest manuscripts.
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<br><br><b>purged</b>—<i>Greek,</i> "<i>made purification of</i>...sins," namely, in His atonement, which graciously covers the guilt of sin. "Our" is omitted in the oldest manuscripts. Sin was the great <i>uncleanness</i> 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, <a onclick="return mV('Deu',5,26);">Deu 5:26</a>)" (<a onclick="return mV('Lev',16,'1-34');">Lev 16:1-34</a>).
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<br><br><b>sat down on the right hand of the Majesty on high</b>—fulfilling <a onclick="return mV('Psa',110,1);">Psa 110:1</a>. This sitting of the Son at God's fight hand was by the act of the Father (<a onclick="return mV('Hbr',8,1);">Hbr 8:1</a>; <a href= "#" onclick="return mV('Eph',1,20);">Eph 1:20</a>); 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 (<a onclick="return mV('Rom',8,34);">Rom 8:34</a>): a relation towards God and us about to come to an end when its object has been accomplished (<a onclick="return mV('1Cr',15,28);">1Cr 15:28</a>).
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<p id="Heb1_4"><b>4. Being made...better</b>—by His exaltation by the Father (<a onclick="return mV('Hbr',1,3,13);">Hbr 1:3, 13</a>): in contrast to His being "made lower than the angels" (<a onclick="return mV('Hbr',2,9);">Hbr 2:9</a>). "Better," that is, <i>superior</i> to. As "being" (<a onclick="return mV('Hbr',1,3);">Hbr 1:3</a>) expresses His essential being so "being made" (<a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>) marks what He became in His assumed manhood (<a onclick="return mV('Phl',2,'6-9');">Phl 2:6-9</a>). 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 (<a onclick="return mV('Hbr',1,'4-14');">Hbr 1:4-14</a>) as God, and has been made, as the exalted Son of man (<a onclick="return mV('Hbr',2,'5-18');">Hbr 2:5-18</a>), 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.
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<br><br><b>by inheritance obtained</b>—He always had the <i>thing</i> itself, namely, <i>Sonship;</i> but <i>He</i> "obtained by inheritance," according to the promise of the Father, <i>the name</i> "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" (<a onclick="return mV('Job',1,6);">Job 1:6</a>; <a onclick="return mV('Job',38,7);">38:7</a>). "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, <a onclick="return mV('Rev',19,12);">Rev 19:12</a>. <i>A name that no than knew but He Himself.</i>"
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<p id="Heb1_5"><b>5. For</b>—substantiating His having "obtained a more excellent name than the angels."
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<br><br><b>unto which</b>—A frequent argument in this Epistle is derived from <i>the silence of Scripture</i> (<a onclick="return mV('Hbr',1,13);">Hbr 1:13</a>; <a onclick="return mV('Hbr',2,16);">Hbr 2:16</a>; <a onclick="return mV('Hbr',7,3,14);">7:3, 14</a>) [BENGEL].
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<br><br><b>this day have I begotten thee</b>— (<a href= "#" onclick="return mV('Psa',2,7);">Psa 2:7</a>). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (<a onclick="return mV('Act',13,33);">Act 13:33</a>; <a onclick="return mV('Rom',1,4);">Rom 1:4</a>). Christ has a fourfold right to the title "Son of God"; (1) By <i>generation,</i> as begotten of God; (2) By <i>commission,</i> as sent by God; (3) By <i>resurrection,</i> as "the first-begotten of the dead" (compare <a onclick="return mV('Luk',20,36);">Luk 20:36</a>; <a onclick="return mV('Rom',1,4);">Rom 1:4</a>; <a onclick="return mV('Rev',1,5);">Rev 1:5</a>); (4) By <i>actual possession,</i> as heir of all [BISHOP PEARSON]. The Psalm here quoted applied primarily in a less full sense to Solomon, of whom God promised by Nathan to David. "I will be his father and he shall be my son." But as the whole theocracy was of Messianic import, the triumph of David over Hadadezer and neighboring kings (<a onclick="return mV('2Sa',8,'1-18');">2Sa 8:1-18</a>; <a onclick="return mV('Psa',2,2,3,'9-12');">Psa 2:2-3, 9-12</a>) is a type of God's ultimately subduing all enemies under His Son, whom He sets (<i>Hebrew,</i> "anointed," <a href= "#" onclick="return mV('Psa',2,6);">Psa 2:6</a>) on His "holy hill of Zion," as King of the Jews and of the whole earth. the antitype to Solomon, son of David. The "I" in <i>Greek</i> is emphatic; <i>I</i> the Everlasting Father have begotten Thee this day, that is, on this day, the day of Thy being manifested as My Son, "the first-<i>begotten</i> of the dead" (<a onclick="return mV('Col',1,18);">Col 1:18</a>; <a onclick="return mV('Rev',1,5);">Rev 1:5</a>). when Thou hast ransomed and opened heaven to Thy people. He had been always Son, but now first was manifested as such in His once humbled, now exalted manhood united to His Godhead. ALFORD refers "this day" to the <i>eternal</i> generation of the Son: the day in which the Son was begotten by the Father is an everlasting <i>to-day:</i> there never was a yesterday or past time to Him, nor a to-morrow or future time: "Nothing there is to come, and nothing past, but an eternal NOW doth ever last" (<a onclick="return mV('Pro',30,4);">Pro 30:4</a>; <a onclick="return mV('Jhn',10,30, 38);">Jhn 10:30, 38</a>; <a onclick="return mV('Jhn',16,28);">16:28</a>; <a onclick="return mV('Jhn',17,8);">17:8</a>). The communication of the divine essence in its fulness, involves eternal generation; for the divine essence has no beginning. But the context refers to a definite point of time, namely, that of His having entered on the <i>inheritance</i> (<a href= "#" onclick="return mV('Hbr',1,4);">Hbr 1:4</a>). The "bringing the first-begotten into the world" (<a onclick="return mV('Hbr',1,6);">Hbr 1:6</a>), is not subsequent, as ALFORD thinks, to <a onclick="return mV('Hbr',1,5);">Hbr 1:5</a>, but anterior to it (compare <a onclick="return mV('Act',2,'30-35');">Act 2:30-35</a>).
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<p id="Heb1_6"><b>6. And</b>—<i>Greek,</i> "But." Not only this proves His superiority, BUT a more decisive proof is <a onclick="return mV('Psa',97,7);">Psa 97:7</a>, which shows that not only at His resurrection, but also in prospect of His being <i>brought into the world</i> (compare <a onclick="return mV('Hbr',9,11);">Hbr 9:11</a>; <a onclick="return mV('Hbr',10,5);">10:5</a>) as man, in His incarnation, nativity (<a onclick="return mV('Luk',2,'9-14');">Luk 2:9-14</a>), temptation (<a onclick="return mV('Mat',4,10,11);">Mat 4:10-11</a>), resurrection (<a onclick="return mV('Mat',28,2);">Mat 28:2</a>), and future second advent in glory, angels were designed by God to be subject to Him. Compare <a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>, "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences (<a onclick="return mV('Eph',3,10);">Eph 3:10</a>; <a onclick="return mV('2Th',1,9,10);">2Th 1:9-10</a>; <a onclick="return mV('1Pe',3,22);">1Pe 3:22</a>). The fullest realization of His Lordship shall be at His second coming (<a onclick="return mV('Psa',97,7);">Psa 97:7</a>; <a onclick="return mV('1Cr',15,24,25);">1Cr 15:24-25</a>; <a onclick="return mV('Phl',2,9);">Phl 2:9</a>). "Worship Him all ye gods" ("gods," that is, <i>exalted beings,</i> as <i>angels</i>), refers to <i>God;</i> but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. KIMCHI says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him.
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<br><br><b>the world</b>—subject to Christ (<a onclick="return mV('Hbr',2,5);">Hbr 2:5</a>). As "the first-begotten" He has the rights of <i>primogeniture</i> (<a onclick="return mV('Rom',8,29);">Rom 8:29</a>); <a onclick="return mV('Col',1,15,16,18);">Col 1:15-16, 18</a>). In <a onclick="return mV('Deu',32,43);">Deu 32:43</a>, the <i>Septuagint</i> has, "Let all the angels of God worship Him," words not now found in the <i>Hebrew.</i> This passage of the <i>Septuagint</i> may have been in Paul's mind as to the <i>form,</i> but the <i>substance</i> is taken from <a onclick="return mV('Psa',97,7);">Psa 97:7</a>. The type David, in the <a onclick="return mV('Psa',89,27);">Psa 89:27</a> (quoted in <a onclick="return mV('Hbr',1,5);">Hbr 1:5</a>), is called "God's <i>first-born,</i> higher than the <i>kings</i> of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior <i>lords,</i> such as <i>angels</i> ("gods," <a onclick="return mV('Psa',97,7);">Psa 97:7</a>); for He is "King of kings and Lord of lords" (<a onclick="return mV('Rev',19,16);">Rev 19:16</a>). In the <i>Greek,</i> "again" is transposed; but this does not oblige us, as ALFORD thinks, to translate, "when He <i>again shall have introduced,</i>" etc., namely, at Christ's second coming; for there is no previous mention of a <i>first</i> bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). <i>English Version</i> is correct (compare <a onclick="return mV('Mat',5,33);">Mat 5:33</a>; <i>Greek,</i> <a onclick="return mV('Jhn',12,39);">Jhn 12:39</a>).
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<p id="Heb1_7"><b>7. of</b>—The <i>Greek</i> is rather, "In reference TO the angels."
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<br><br><b>spirits</b>—or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [ALFORD]. <i>English Version,</i> "maketh His angels <i>spirits,</i>" means, He maketh them of a subtle, incorporeal nature, swift as the wind. So <a onclick="return mV('Psa',18,10);">Psa 18:10</a>, "a <i>cherub</i>...the wings of the <i>wind.</i>" <a onclick="return mV('Hbr',1,14);">Hbr 1:14</a>, "ministering <i>spirits,</i>" favors <i>English Version</i> here. As "spirits" implies the wind-like velocity and subtle nature of the <i>cherubim,</i> so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring <i>seraphim</i> (meaning "burning), <a onclick="return mV('Isa',6,1);">Isa 6:1</a>. The translation, "maketh winds His messengers, and a flame of fire His <i>ministers</i> (!)," is plainly wrong. In the <a onclick="return mV('Psa',104,3,4);">Psa 104:3-4</a>, the subject in each clause comes first, and the attribute predicated of it second; so the <i>Greek</i> article here marks "angels" and "ministers" as the <i>subjects,</i> and "winds" and "flame of fire," <i>predicates, Schemoth Rabba</i> says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (<a onclick="return mV('Jdg',6,11);">Jdg 6:11</a>); at other times to stand (<a onclick="return mV('Isa',6,2);">Isa 6:2</a>); at times to resemble women (<a onclick="return mV('Zec',5,9);">Zec 5:9</a>); at other times to resemble men (<a onclick="return mV('Gen',18,2);">Gen 18:2</a>); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (<a onclick="return mV('Hbr',1,10);">Hbr 1:10</a>): not <i>begotten from everlasting,</i> nor to be <i>worshipped,</i> as the Son (<a onclick="return mV('Rev',14,7);">Rev 14:7</a>; <a onclick="return mV('Rev',22,8,9);">22:8-9</a>).
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<p id="Heb1_8"><b>8. O God</b>—the <i>Greek</i> has the article to mark emphasis (<a onclick="return mV('Psa',45,6,7);">Psa 45:6-7</a>).
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<br><br><b>for ever...righteousness</b>—<i>Everlasting duration</i> and <i>righteousness</i> go together (<a onclick="return mV('Psa',45,2);">Psa 45:2</a>; <a onclick="return mV('Psa',89,14);">89:14</a>).
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<br><br><b>a sceptre of righteousness</b>—literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare <a onclick="return mV('Est',4,11);">Est 4:11</a>).
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<p id="Heb1_9"><b>9. iniquity</b>—"unnrighteousness." Some oldest manuscripts read, "lawlessness."
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<br><br><b>therefore</b>—because God loves righteousness and hates iniquity.
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<br><br><b>God...thy God</b>—JEROME, AUGUSTINE, and others translate <a onclick="return mV('Psa',45,7);">Psa 45:7</a>, "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the <i>Hebrew</i> there, and also of the <i>Greek</i> of Hebrews here; for it is likely the Son is addressed, "O God," as in <a onclick="return mV('Hbr',1,8);">Hbr 1:8</a>. The <i>anointing</i> here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a <i>triumph,</i> and follows as the consequence of His manifested <i>love of righteousness</i> and <i>hatred of iniquity</i>), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel—"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts (<a onclick="return mV('Psa',23,5);">Psa 23:5</a>); or rather of anointing kings: not until His ascension did He assume the <i>kingdom</i> as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, <a onclick="return mV('Psa',2,6,8);">Psa 2:6, 8</a>. So David, His type, was first anointed at Bethlehem (<a onclick="return mV('1Sa',16,13);">1Sa 16:13</a>; <a onclick="return mV('Psa',89,20);">Psa 89:20</a>); and yet again at Hebron, first over Judah (<a onclick="return mV('2Sa',2,4);">2Sa 2:4</a>), then over all Israel (<a onclick="return mV('2Sa',5,3);">2Sa 5:3</a>); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities (<a onclick="return mV('Eph',1,20,21);">Eph 1:20-21</a>). The <a onclick="return mV('Psa',45,'1-');">forty-fifth Psa</a> in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy.
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<p id="Heb1_10"><b>10. And</b>—In another passage (<a onclick="return mV('Psa',102,'25-27');">Psa 102:25-27</a>) He says.
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<br><br><b>in the beginning</b>—<i>English Version,</i> <a onclick="return mV('Psa',102,25);">Psa 102:25</a>, "of old": <i>Hebrew,</i> "before," "aforetime." The <i>Septuagint,</i> "in the beginning" (as in <a onclick="return mV('Gen',1,1);">Gen 1:1</a>) answers by contrast to <i>the end</i> implied in "They shall perish," etc. The <i>Greek</i> order here (not in the <i>Septuagint</i>) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [BENGEL].
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<br><br><b>laid the foundation of</b>—"<i>firmly</i> founded" is included in the idea of the <i>Greek.</i>
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<br><br><b>heavens</b>—plural: not merely one, but manifold, and including various orders of heavenly intelligences (<a onclick="return mV('Eph',4,10);">Eph 4:10</a>).
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<br><br><b>works of thine hands</b>—the heavens, as a woven veil or curtain spread out.
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<p id="Heb1_11"><b>11. They</b>—The earth and the heavens in their present state and form "shall perish" (<a onclick="return mV('Hbr',12,26,27);">Hbr 12:26-27</a>; <a onclick="return mV('2Pe',3,13);">2Pe 3:13</a>). "Perish" does not mean <i>annihilation;</i> just as it did not mean so in the case of "the world that being overflowed with water, <i>perished</i>" under Noah (<a onclick="return mV('2Pe',3,6);">2Pe 3:6</a>). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perishing by fire (<a onclick="return mV('2Pe',3,12,13);">2Pe 3:12-13</a>).
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<br><br><b>remainest</b>—<i>through</i> (so the <i>Greek</i>) all changes.
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<br><br><b>as...a garment</b>— (<a onclick="return mV('Isa',51,6);">Isa 51:6</a>).
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<p id="Heb1_12"><b>12. vesture</b>—<i>Greek,</i> "an enwrapping cloak."
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<br><br><b>fold them up</b>—So the <i>Septuagint,</i> <a onclick="return mV('Psa',102,26);">Psa 102:26</a>; but the <i>Hebrew,</i> "<i>change</i> them." The Spirit, by Paul, treats the <i>Hebrew</i> of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the <i>Septuagint</i> (compare <a onclick="return mV('Isa',34,4);">Isa 34:4</a>; <a onclick="return mV('Rev',6,14);">Rev 6:14</a>); sometimes the <i>Hebrew;</i> sometimes varying from both.
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<br><br><b>changed</b>—as one lays aside a garment to put on another.
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<br><br><b>thou art the same</b>— (<a onclick="return mV('Isa',46,4);">Isa 46:4</a>; <a onclick="return mV('Mal',3,6);">Mal 3:6</a>). The same in nature, therefore in covenant faithfulness to Thy people.
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<br><br><b>shall not fail</b>—<i>Hebrew,</i> "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging covenant God of Israel.
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<p id="Heb1_13"><b>13.</b> Quotation from <a onclick="return mV('Psa',110,1);">Psa 110:1</a>. The image is taken from the custom of conquerors putting the feet on the necks of the conquered (<a onclick="return mV('Jos',10,24,25);">Jos 10:24-25</a>).
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<p id="Heb1_14"><b>14. ministering spirits</b>—referring to <a onclick="return mV('Hbr',1,7);">Hbr 1:7</a>, "spirits...ministers." They are incorporeal <i>spirits,</i> as God is, but <i>ministering</i> to Him as inferiors.
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<br><br><b>sent forth</b>—present participle: "being sent forth" <i>continually,</i> as their regular service in all ages.
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<br><br><b>to minister</b>—<i>Greek,</i> "unto (that is, 'for') ministry."
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<br><br><b>for them</b>—<i>Greek,</i> "<i>on account of</i> the." Angels are sent forth on <i>ministrations to God and Christ,</i> not primarily to men, though <i>for the good</i> of "those who are about to inherit salvation" (so the <i>Greek</i>): the elect, who believe, or shall believe, for whom all things, angels included, work together for good (<a onclick="return mV('Rom',8,28);">Rom 8:28</a>). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their ministrations to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, "minister"; He is ministered to. They "<i>stand</i>" (<a onclick="return mV('Luk',1,19);">Luk 1:19</a>) before God, or are "<i>sent</i> forth" to execute the divine commands on behalf of them whom He pleases to save; He "<i>sits</i> on the right hand of the Majesty on high" (<a onclick="return mV('Hbr',1,3,13);">Hbr 1:3, 13</a>). He rules; they serve.
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