1The essential dignity of the Son, by whom God hath revealed himself in these last days: 4his preeminence above the angels in office.
1GOD,1 who at 2sundry 3times and 4in divers manners spake in time past unto the fathers by the prophets,
1Although some have doubted concerning the writer of this epistle, and have ascribed the translation of it out of the Hebrew to Barnabas, some others to Luke or Clement, notwithstanding, all ancient Greek and also several Latin writers have constantly acknowledged this epistle to be Paul’s epistle, as also almost all the superscriptions of the Greek Testaments hold forth this title; and the apostle Peter, 2 Peter 3:15, testifies that the apostle Paul had also written to the Jews, unto whom he writes according to his wisdom; which cannot with any probability be understood of any other epistle than this. And it seems also by comparing Heb. 13:19, 23, with 2 Tim. 4:16, 17, that he wrote this epistle to the Hebrews from Rome, when, after his first defense before the Emperor Nero, he had received hope of his release, and then thought shortly to come again unto Jerusalem with Timothy to visit them, unto which visit this epistle seems to be a preparation.
2As such the apostle calls the Jews, because they were descended from Abraham, who is called an Hebrew, Gen. 14:13, as they loved to be called by this name; see 2 Cor. 11:22; Philip. 3:5; wherefore also Paul here gives them the same. And some think that therefore Paul uses the name of Hebrews, because he principally and in the first place writes to the Jews which dwelled at Jerusalem, and there round about, who were especially called Hebrews, because they still used the Hebrew or Syriac tongue, opposed to those who dwelled among the Greeks, who are thus distinguished from each other, Acts 6:1 and 22:2. Which some also think to be the cause why he has not expressed his name in the beginning of the epistle, like as he used to do in others, lest some Jews should stumble at the beginning of this epistle, and so be possessed with a prejudice, and not duly to weigh it, seeing they were made to believe that Paul was an enemy of the law, as may be seen in Acts 21:20, 21, which name he nevertheless sufficiently intimates in the end of the epistle, when he makes mention of his imprisonment, and of Timothy, and the brethren of Italy, who daily come to visit him in his imprisonment at Rome.
1 Namely, the Father, as appears from the Name Son, which is expressed in the first part of the second verse.
2 That is, at various seasons and opportunities. Gr. in many parts.
3 Namely, in the times of the Old Testament.
4 Namely, by speeches, dreams, visions, apparitions. See Num. 12:6.
2Hath in 5these last days spoken unto 6us 7by his Son, whom he hath 8appointed heira of all things, byb whom also he made 9the worlds;
5 As such the apostle calls the time of the New Testament, because under the same there is no more alteration to be expected in teaching, but all things are to abide without adding or taking away, as was taught and ordained by Christ, until the last day. See also Joel 2:28; Acts 2:17.
6 Namely, the apostles, and other Hebrews, who have heard the Word from His own mouth, and by whom the same is spread abroad throughout the entire world.
7 Gr. in the Son, that is, the proper and only begotten Son of the Father, manifested in the flesh, John 1:14. For, otherwise the prophets were also children of God, and so are also all believers, John 1:12; 1 John 3:1.
8 This right of being Lord and Possessor of all things, the Son of God has, not only for that He created all things, as the following words imply, but He is also made an Heir of all things, since He was chosen by the Father to be a Mediator from all eternity, 1 Peter 1:20, and was by Him brought into the world, when He caused Him to assume the human nature; Luke 1:32; 2:11; Heb. 1:6; and finally when having accomplished the work of our redemption, He exalted Him unto His own right hand. Eph. 1:21, 22; Philip. 2:9, 10, 11.
a Mat. 21:38.
b Gen. 1:3; Psalm 33:6; John 1:3; Eph. 3:9; Col. 1:16.
9 Gr. the ages; as Heb. 11:3. That is, the world, with all that is therein, John 1:3; Col. 1:16; which the apostle adds to that which goes before, as the first reason why the Father made Him an Heir and a Lord of all things, namely, since He created all things by Him, whereupon the other reasons in the following verse follow, taken from the glory of His person, and equality with the Father, and from the preservation of all things.
3Whoc being 10the brightness of his glory, and 11the express image 12of his person, and 13upholding all things 14by the word of his power, 15when he had by himself purged our sins, 16sat down on the right hand of the Majesty on high;
c 2 Cor. 4:4; Philip. 2:6; Col. 1:15.
10 Namely, in Whom are perfect the complete glory of the Father, that is, His Divine Essence and Divine attributes, and as in an express image are set before our eyes. Which some understand of Christ according to His human nature, in which by His doctrine, works and miracles He has fully revealed unto us the wisdom, righteousness, omnipotence and unfathomable mercy of God, as is also shown in John 1:14, 18; 14:9, 10, 11. But considering that these titles are here given to the Son of God as a Creator and Preserver of all things, which belongs to Him only according to His Divine nature, therefore these two titles must be understood of Christ forasmuch as He is the eternal Son of God, and a Light from the eternal Light, of one Essence and glory with the Father, nevertheless distinguished from the substance of the Father, by whom the Father executes His works, and shows His attributes, even as the sun does shine the same through its light.
11 Or, impression. Because the Person of the Son perfectly represents the Person of the Father, as an impression does the seal, wherefore He is also called the Image of the invisible God, Col. 1:15.
12 Gr. hypostaseos, that is, substance or person, whereby is understood the Person of the Father, as He is distinct from the Son, and subsists of Himself and in Himself, and is as the Origin of the Person of the Son by an eternal and ineffable generation. See Prov. 8:22, etc.; Micah 5:1; John 1:14, 18.
13 That is, supports, or preserves, or causes to subsist, Col. 1:17.
14 That is, by His almighty will or command, Psalm 33:9.
15 This is a new reason why the Son of God is made Heir and Lord of all things, namely, because He accomplished the purification of our sins, when now He has assumed the flesh, and offered up Himself without blame to His Father through the eternal Spirit, as our only High Priest, and therefore is set at the right hand of God as our everlasting King, whereof will be treated in more detail in the 5th and the following chapter.
16 The exposition hereof, see at 1 Cor. 15 on verse 25; Eph. 1 on verse 20 and elsewhere.
4Being made so much better than the angels, as he hath 17by inheritance obtained 18a more excellentd name than they.
17 Namely, according to His Divine nature, by His eternal generation of the Father, with which the human nature is united in unity of Person. For Christ is but one Son, in Whom these two natures subsist.
18 Gr. a more different, or more varying Name; that is, more worthy or more excellent. See further in Heb. 8:6, Which Name is the Name of Son, as the following verse shows.
d Philip. 2:9.
5For unto which of the angels said he at any time, 19Thoue art my Son, 20this day have I 21begotten thee? And again, 22If will be to him a Father, and he shall be to me a Son?
19 Namely, proper and natural Son; for, otherwise the angels also are children of God, in respect that they were created by God, and after His own image, and adopted to be children. See Job 1:6; Psalm 89:6.
e Psalm 2:7; Acts 13:33; Heb. 5:5.
20 That is, from eternity, which is called this day, because in eternity there is neither beginning nor end, but a duration which is always present. Others understand it of the time in which this eternal regeneration was manifested in the world.
21 Or, procreate, born, namely, by an eternal, supernatural and incomprehensible generation. For, He speaks of such a birth in which manner no angels nor men were brought forth, but only the Son. Wherefore He is also called the only begotten of the Father, John 1:18 and the proper Son of God, Rom. 8:32. This place is also applied to His resurrection from the dead, Acts 13:33, because then He was powerfully shown to be the Son of God, as Paul speaks in Rom. 1:4.
22 These words are indeed uttered by Solomon, as a type of Christ, who would build the temple at Jerusalem, but principally understood of Christ Jesus as the thing signified, Who alone has built the spiritual temple, that is, the congregation of God, and is Lord thereof as the apostle hereafter testifies in Heb. 3:4, 5, 6, and Who only has a Kingdom without end, as the angel declares in Luke 1:32, 33.
f 2 Sam. 7:14; 1 Chron. 22:10.
6And again, when he 23bringeth in the firstbegotten into the world, he saith, Andg let all the angels of God worship him.
23 Namely in Psalm 97 where there is a description of the coming of the Lord into the world, to set up a new Kingdom; which was fulfilled when Christ became Man, and dwelled amongst us, full of grace and glory, John 1:14, when also the multitude of the heavenly hosts worshipped Him and magnified His name, Luke 2:13, etc.
g Psalm 97:7.
7And 24of the angels he saith, Whoh25maketh his angels spirits, and his ministers 26a flame of fire.
24 Or, unto the angels, by an Hebraism. See Gen. 20:2; Isa. 41:7.
h Psalm 104:4.
25 That is, as spirits, or winds to obey Him swiftly.
26 That is, as a flame of fire, to execute as a fire and lightning His commands powerfully.
8But 27unto the Son he saith, Thyi28throne, O God, is for ever and ever: a sceptre 29of righteousness is the sceptre of thy kingdom.
27 Or, of the Son, as verse 7.
i Psalm 45:6.
28 These words in Psalm 45 must necessarily be understood of Christ the true Bridegroom and King of His congregation. For that the Jews now say, that they must be understood of Solomon, is absurd, forasmuch as Solomon is nowhere called God, neither was his throne eternal, but endured only forty years, and his scepter and the scepter of his successors have not always been a scepter of righteousness, seeing there were many faults and iniquities in his government and his successors, as the books of Kings testify. It is not probable that the marriage of Solomon with the daughter of Pharaoh must continually be praised and sung in the congregation of God, as the superscription of the Psalm introduces, which is so clear that the Jewish rabbis themselves acknowledge that this Psalm must be understood of the Messiah. But the authority of the apostle is sufficient herein, and beyond all contradiction. By the throne is understood the glory, and by the scepter the power of this government.
29 That is, a scepter of justice, or righteousness, where no crookedness or injustice has a place.
9Thou hast loved righteousness, and hated iniquity; therefore God, even 30thy God, 31hath anointed thee with the 32oil of gladness above thy 33fellows.
30 See the annotation on John 20:17.
31 Namely, with the Holy Spirit, Whom He has received without measure in His human nature, John 3:34.
32 The gifts of the Holy Spirit are called such, because they make the heart of men cheerful and joyful in God, and ready and willing to their calling, Acts 10:38.
33 That is, Thy brethren, or other children of God, of whom Christ is the first born. For, all the members of Christ’s body, that is, of His congregation, are partakers of one selfsame Spirit with Christ, yet so that the fullness of gifts is in Christ, the Head, but in the other members, according to the measure of the gift of Christ. See John 1:16; Eph. 4:7.
1034And, Thou,j Lord, 35in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
34 Namely, unto or of the Son He says, as verse 8, which words the apostle here testifies that they are spoken of the Son of God; as also the scope of the Psalm shows, seeing He there speaks of the restoration of the Kingdom of God, and of the extension of the same amongst the Gentiles, which were both done by Christ, Psalm 102:14, etc.
j Psalm 102:25.
35 Namely, of the creation of all things, as Gen. 1:1; John 1:1.
11Theyk shall perish; but 36thou remainest; and they all shall wax old as doth a garment;
k Isa. 51:6; 2 Peter 3:7, 10.
36 Namely, from everlasting to everlasting, without change, as is also testified of Christ, Rev. 1:8; 22:13. See also Heb. 13:8.
12And as 37a vesture shalt thou fold them up, and they shall be 38changed: but thou art the same, and thy years shall not fail.
37 Namely, that is put about something to cover and preserve it against rain, wind and heat; which, when it is used enough, is wont to be rolled up and to be laid aside.
38 See 2 Peter 3:10.
13But to which of the angels said he at any time, 39Sitl on my right hand, until I make thine enemies thy footstool?
39 See hereof verse 3 and the annotations on 1 Cor. 15:24, 25.
l Psalm 110:1; Acts 2:34; 1 Cor. 15:25; Eph. 1:20; Heb. 10:12.
14Are they not all 40ministering spirits, 41sent forth to minister for them who shall be heirs of salvation?
40 Or, attending; that is, which are always at God’s service, or stand ready before Him to minister. See Isa. 6:2; Ezek. 10:8; Dan. 7:10; Zech. 1:8; Rev. 5:11, etc.
41 Namely, by God and by Jesus Christ Himself, Rev. 1:1, etc. Therefore, here is none excluded of the angels who are not sent forth by God for the service of the faithful, as some think.