Hebrews 1:7
Verse
Context
Sermons
K.P. Yohannan
William MacDonald
Smith Wigglesworth
Richard BaxterSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who maketh his angels spirits - They are so far from being superior to Christ, that they are not called God's sons in any peculiar sense, but his servants, as tempests and lightnings are. In many respects they may have been made inferior even to man as he came out of the hands of his Maker, for he was made in the image and likeness of God; but of the angels, even the highest order of them, this is never spoken. It is very likely that the apostle refers here to the opinions of the Jews relative to the angels. In Pirkey R. Elieser, c. 4, it is said: "The angels which were created the second day, when they minister before God, נעשין של אש become fire." In Shemoth Rabba, s. 25, fol. 123, it is said: "God is named the Lord of hosts, because with his angels he doth whatsoever he wills: when he pleases, he makes them sit down; Jdg 6:11 : And the angel of the Lord came, and sat under a tree. When he pleases, he causes them to stand; Isa 6:2 : The seraphim stood. Sometimes he makes them like women; Zac 5:9 : Behold there came two women, and the wind was in their wings. Sometimes he makes them like men; Gen 18:2 : And, lo, three men stood by him. Sometimes he makes them spirits; Psa 104:4 : Who maketh his angels spirits. Sometimes he makes them fire; ibid. His ministers a flame of fire." In Yalcut Simeoni, par. 2, fol. 11, it is said: "The angel answered Manoah, I know not in whose image I am made, for God changeth us every hour: sometimes he makes us fire, sometimes spirit, sometimes men, and at other times angels." It is very probable that those who are termed angels are not confined to any specific form or shape, but assume various forms and appearances according to the nature of the work on which they are employed and the will of their sovereign employer. This seems to have been the ancient Jewish doctrine on this subject.
Jamieson-Fausset-Brown Bible Commentary
of--The Greek is rather, "In reference TO the angels." spirits--or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [ALFORD]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Psa 18:10, "a cherub . . . the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psa 104:3-4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jdg 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zac 5:9); at other times to resemble men (Gen 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Rev 14:7; Rev 22:8-9).
John Gill Bible Commentary
Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa 104:4 who maketh his angels spirits, and his ministers a flame of fire: this cannot be understood of the wind and lightning, and of God's making these his messengers and ministers to do his will; for such a sense is not suitable to the scope of the psalm, from whence they are taken, nor to the order of the words in which they stand; for it is not said he makes spirits, or winds, his angels, and flaming fire his ministers, but the reverse; and is contrary to the design of the apostle in citing them, which is to show the superiority of Christ to angels, of whom it is said, that they are made spirits: they are "spirits", created ones, and so differ from God the Creator: they are incorporeal ones, and so differ from men; they are immaterial, and so die not; they are spiritual substances subsisting in themselves: and they are "made" such by God the Father, and by the Son the Lord Jesus Christ, within the six days of the creation, and all at once; for it is not to be supposed that the Lord is daily making them; and this proves the Son to be God, as well as more excellent than the angels; unless this is to be understood of the daily disposal of them in providence, in causing winds, thunder, lightning, and the like. Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for him; they sing his praise, and are his chariots in which he rides: and they are ministers to Christ; they attended at his incarnation: were solicitous for his preservation, ministered to him in distress, assisted at his resurrection, and accompanied him in his ascension, and will be with him at his second coming: and they are as a flame of fire, so called from their great power, force, and swiftness; and from their burning love, and flaming zeal, hence named seraphim; and because they are sometimes the executioners of God's wrath, and will descend in flaming fire, when Christ shall be revealed from heaven: angels sometimes appear in fiery forms; the chariots and horses of fire, by which Elijah was carried up to heaven, were no other than angels, in such forms: so the Jews (x) say of the angels, "all the angels, their horses are horses of fire, and their chariots fire, and their bows fire, and their spears fire, and all their instruments of war fire.'' And they have a notion, that an angel is half water, and half fire (y). (x) Sepher Jetzirah, p. 16. Ed. Rittangel. (y) T. Hieros. Roshhashana, fol. 58. 1.
Tyndale Open Study Notes
1:7 This verse quotes Ps 104:4 to show that the angels are messengers or servants and, therefore, of a lesser rank than the Son, whom they serve. • In the Old Testament, angels are sometimes associated with winds and fire (see Exod 3:2; Judg 6:21; 13:16, 20; 2 Sam 22:11; Pss 18:10; 35:5), which is why angels are mentioned in connection with God’s lordship over nature.
Hebrews 1:7
The Supremacy of the Son
6And again, when God brings His firstborn into the world, He says: “Let all God’s angels worship Him.” 7Now about the angels He says: “He makes His angels winds, His servants flames of fire.”
- Scripture
- Sermons
- Commentary
Called to Discipleship (P3)
By K.P. Yohannan78823:17DiscipleshipMAT 6:33MAT 10:37MAT 16:24MRK 8:34LUK 13:24LUK 14:33HEB 1:7In this sermon, the speaker emphasizes the importance of responding to the needs of the world with compassion and action. He highlights the plight of millions of child laborers and challenges listeners to consider their response to such injustice. The speaker encourages believers to prioritize prayer and fasting for these communities and to sacrificially use their resources to reach the lost world. He also reminds listeners to live with an eternal perspective, making decisions in light of eternity. The sermon emphasizes the need for Christians to be Christ-like in their generation and to be a light and salt in the world.
Zeal
By William MacDonald0Zeal for GodPassionate DiscipleshipEXO 17:9LUK 12:50JHN 2:17JHN 9:4HEB 1:7William MacDonald emphasizes the critical importance of zeal in the life of a disciple, arguing that without a passionate commitment to Christ, one stands condemned. He illustrates this through the examples of Jesus, John the Baptist, and the Apostle Paul, all of whom exhibited fervent dedication to God's work. MacDonald challenges Christians to reflect on their own level of zeal, comparing it to the fervor seen in secular movements, and calls for a wholehearted devotion to God. He concludes that true zeal is characterized by a singular focus on pleasing God, regardless of personal cost or societal opinion.
Aflame for God
By Smith Wigglesworth0Living FaithEmpowerment by the Holy SpiritISA 40:31MAT 28:19MRK 16:17LUK 3:16JHN 10:10ACT 1:8ROM 8:371CO 12:42TI 1:7HEB 1:7Smith Wigglesworth emphasizes the necessity of being empowered by the Holy Spirit to be effective witnesses for Christ, just as the early disciples were on the day of Pentecost. He asserts that the same anointing and power are available today, urging believers to be flames of fire, filled with faith and the presence of God. Wigglesworth shares personal testimonies of miraculous healings and the transformative power of God, encouraging Christians to live in a state of readiness to manifest God's power in their lives. He calls for a passionate and active faith that reflects the glory of Christ and meets the needs of the world. Ultimately, he reminds us that through the Holy Spirit, we can experience life abundantly and be instruments of healing and hope.
The Splendor of the Saints' Rest
By Richard Baxter0ISA 61:6ROM 13:6ROM 15:16PHP 2:25HEB 1:7Greek Word Studies delves into the meaning of 'leitourgos', emphasizing its significance as a worker of the people, often associated with public duties and works of public use. This term is used in the New Testament to describe Paul, Epaphroditus, angels as God's ministers, and priests in the Jerusalem Temple. The concept of 'leitourgos' highlights the idea of serving in a religious capacity with solemnity and dignity, reflecting the authority of civil authorities as servants of God. The sermon explores the rich religious legacy of 'leitourgos' and its implications for both rulers and citizens, drawing parallels to historical figures like Cyrus, the Persian emperor, anointed by God to carry out His will.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Who maketh his angels spirits - They are so far from being superior to Christ, that they are not called God's sons in any peculiar sense, but his servants, as tempests and lightnings are. In many respects they may have been made inferior even to man as he came out of the hands of his Maker, for he was made in the image and likeness of God; but of the angels, even the highest order of them, this is never spoken. It is very likely that the apostle refers here to the opinions of the Jews relative to the angels. In Pirkey R. Elieser, c. 4, it is said: "The angels which were created the second day, when they minister before God, נעשין של אש become fire." In Shemoth Rabba, s. 25, fol. 123, it is said: "God is named the Lord of hosts, because with his angels he doth whatsoever he wills: when he pleases, he makes them sit down; Jdg 6:11 : And the angel of the Lord came, and sat under a tree. When he pleases, he causes them to stand; Isa 6:2 : The seraphim stood. Sometimes he makes them like women; Zac 5:9 : Behold there came two women, and the wind was in their wings. Sometimes he makes them like men; Gen 18:2 : And, lo, three men stood by him. Sometimes he makes them spirits; Psa 104:4 : Who maketh his angels spirits. Sometimes he makes them fire; ibid. His ministers a flame of fire." In Yalcut Simeoni, par. 2, fol. 11, it is said: "The angel answered Manoah, I know not in whose image I am made, for God changeth us every hour: sometimes he makes us fire, sometimes spirit, sometimes men, and at other times angels." It is very probable that those who are termed angels are not confined to any specific form or shape, but assume various forms and appearances according to the nature of the work on which they are employed and the will of their sovereign employer. This seems to have been the ancient Jewish doctrine on this subject.
Jamieson-Fausset-Brown Bible Commentary
of--The Greek is rather, "In reference TO the angels." spirits--or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [ALFORD]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Psa 18:10, "a cherub . . . the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psa 104:3-4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jdg 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zac 5:9); at other times to resemble men (Gen 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Rev 14:7; Rev 22:8-9).
John Gill Bible Commentary
Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa 104:4 who maketh his angels spirits, and his ministers a flame of fire: this cannot be understood of the wind and lightning, and of God's making these his messengers and ministers to do his will; for such a sense is not suitable to the scope of the psalm, from whence they are taken, nor to the order of the words in which they stand; for it is not said he makes spirits, or winds, his angels, and flaming fire his ministers, but the reverse; and is contrary to the design of the apostle in citing them, which is to show the superiority of Christ to angels, of whom it is said, that they are made spirits: they are "spirits", created ones, and so differ from God the Creator: they are incorporeal ones, and so differ from men; they are immaterial, and so die not; they are spiritual substances subsisting in themselves: and they are "made" such by God the Father, and by the Son the Lord Jesus Christ, within the six days of the creation, and all at once; for it is not to be supposed that the Lord is daily making them; and this proves the Son to be God, as well as more excellent than the angels; unless this is to be understood of the daily disposal of them in providence, in causing winds, thunder, lightning, and the like. Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for him; they sing his praise, and are his chariots in which he rides: and they are ministers to Christ; they attended at his incarnation: were solicitous for his preservation, ministered to him in distress, assisted at his resurrection, and accompanied him in his ascension, and will be with him at his second coming: and they are as a flame of fire, so called from their great power, force, and swiftness; and from their burning love, and flaming zeal, hence named seraphim; and because they are sometimes the executioners of God's wrath, and will descend in flaming fire, when Christ shall be revealed from heaven: angels sometimes appear in fiery forms; the chariots and horses of fire, by which Elijah was carried up to heaven, were no other than angels, in such forms: so the Jews (x) say of the angels, "all the angels, their horses are horses of fire, and their chariots fire, and their bows fire, and their spears fire, and all their instruments of war fire.'' And they have a notion, that an angel is half water, and half fire (y). (x) Sepher Jetzirah, p. 16. Ed. Rittangel. (y) T. Hieros. Roshhashana, fol. 58. 1.
Tyndale Open Study Notes
1:7 This verse quotes Ps 104:4 to show that the angels are messengers or servants and, therefore, of a lesser rank than the Son, whom they serve. • In the Old Testament, angels are sometimes associated with winds and fire (see Exod 3:2; Judg 6:21; 13:16, 20; 2 Sam 22:11; Pss 18:10; 35:5), which is why angels are mentioned in connection with God’s lordship over nature.