Hebrews 1

Hebrews 1:1

Heb. 1:1. God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets….

[A]nd now in these last days hath sent his Son into the world, to be his great prophet, to teach divinity; Heb. 1 at the beginning.

In his History of Redemption Edwards has ten divisions. All of these lead up to, center in, or follow from the redemption of Jesus Christ. The very distribution of space indicates the cruciality of the period stressed in Hebrews 1:1 . One entire division is given over to the earthly years of the Incarnation. The pages are almost equal to all the dispensations of the Old Testament.

In the comment above taken from the sermon on the “Importance and Advantage of a thorough Knowledge of Divine Truth,” Christ’s role as a prophet (God’s “great prophet”) is singled out. The role was to teach the church “divinity.” What divinity is and its importance is developed in this longest of the Hebrews sermons.

-Jonathan Edwards’ Notes on the Scriptures

Heb. 1:2

Hebrews 1:2

Heb. 1:2. Hath in these last days spoken unto us by (his) Son, whom he hath appointed heir of all things, by whom also he made the worlds;

It was one of Edwards’ major arguments , for world prayer for the advancement of Christ’s kingdom that He was prophesied here and elsewhere in Scriptures to be the “heir of all things.”

[I]t is natural and reasonable to suppose, that the whole world should finally be given to Christ, as one whose right it is to reign, as the proper heir of him, who is originally the king of all nations, and the possessor of heaven and earth: and the Scripture teaches us, that God the Father hath constituted his Son, as God-man, and his kingdom of grace, or mediatorial kingdom, to be the heir of the world, that he might in this kingdom have the heathen for his inheritance, and the utmost ends of the earth for his possession; Hebrews 1:2 , and Hebrews 2:8 ; Psalms 2:6-8 . Thus Abraham is said to be the heir of the world, not in himself, but in his seed, which is Christ, Romans 4:13 . And how was this to be fulfilled to Abraham, but by God’s fulfilling that great promise, that in his seed all the nations of the earth should be blessed? For that promise is what the apostle is speaking of; which shows, that God has appointed Christ to be the heir of the world in his kingdom of grace, and to possess and reign over all nations, through the propagation of his gospel, and the power of his Spirit communicating the blessings of it. God hath appointed him to this universal dominion by a most solemn oath: Isaiah 45:23 , “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, that unto me every knee shall bow, every tongue shall swear.” Compared with Philippians 2:10-11 . Though this solemn oath of God the Father is to be understood in some comprehensive a sense, as to extend to what shall be accomplished at the day of judgment, yet it is evident by the foregoing and following verses, that the thing most directly intended, is what shall be fulfilled by the spreading of the gospel of his salvation, and power of the Spirit of grace, bringing “all the ends of the earth to look to him that they may be saved, and come to him for righteousness and strength, that in him they might be justified, and might glory.” God has suffered many earthly princes to extend their conquests over a great part of the face of the earth, and to possess a dominion of vast extent, and one monarchy to conquer and succeed another, the latter being still the greater; it is reasonable to suppose that a much greater glory in this respect should be reserved for Christ, God’s own Son and rightful heir, who has purchased the dominion by so great and hard a service: it is reasonable to suppose, that his dominion should be far the largest, and his conquests vastly the greatest and most extensive.

And thus the Scriptures represent the matter, in Nebuchadnezzar’s vision, and the prophet’s interpretation, Dan.2, “There the four great monarchies of the earth, one succeeding another, are represented by the great image of gold, silver, brass, iron and clay; but at last a stone cut out of the mountain without hands, smites the image upon his feet, which breaks the iron, clay, brass, silver and gold in pieces, that all becomes as the chaff of the summer threshing floors, and the wind carries them away, that no place is found for them; but the stone waxes great, becomes a great mountain, and fills the whole earth; signifying the kingdom which the Lord God of heaven should set up in the world, last of all which should break in pieces and consume all other kingdoms.” Surely this representation leads us to suppose that this last kingdom shall be of vastly greater extent that any of the preceding. The like representation is made in the 7th chap. of Daniel.

There the four monarchies are represented by four great beasts, that arose successively, one conquering and subduing another; the fourth and last of these is said to be dreadful, and terrible, and strong exceedingly, and to have great iron teeth, and to devour and break in pieces, and stamp the residue with his feet; yea, it is said, Daniel 7:22-23 , that the kingdom represented by this beast shall devour the whole earth; but last of all one like the Son of Man appears, coming to the ancient of days, and being brought near before him, and receiving of him a dominion, and glory, and a kingdom, that all people, nations, and languages should serve him. This last circumstance, of the vast extent and universality of his dominion, is manifestly spoken of as one thing greatly distinguishing his holy kingdom from all the preceding monarchies: although of one of the former it was said, that it should devour the whole earth, yet we are naturally led, both by the much greater emphasis and strength of the expressions, as well as by the whole connection and tenor of the prophecy, to understand the universality here expressed in a much more extensive and absolute sense: and the terms used in the interpretation of this vision are such, that scarcely any can be devised more strong, to signify an absolute universality of dominion over the inhabitants of the face of the earth: Daniel 7:27 , “And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the most high God. Agreeably to this the gospel is represented as preached unto them that dwell on the earth, and to every nation, and tongue, and kindred, and people, Rev. xiv.6. The universality of the prevalence of true religion in the latter days, is sometimes expressed by its reaching to “the utmost ends of the earth,” Psalms 2:8 . “To all the ends of the earth, and of the world,” Psalms 22:27 ; Psalms 67:7 ; Psalms 98:3 ; Isaiah 45:22 . “All the earth, with those that are afar off upon the sea,” Psalms 65:5 . “From the rising of the sun to the going down of the same,” Psalms 113:3 ; Malachi 1:11 , “The outgoings of the morning and of the evening,” Psalms 65:8 . It seems that all the most strong expressions, that were in use among the Jews to signify the habitable world in it utmost extent, are made use of to signify the extent of the church of God in the latter days: and in many places, a variety of these expressions is used, and there is an accumulation of them, expressed with great force.

Hebrews 1:3

Hebrews 1:3 Heb. 1:3 . Who being the brightness of (his) glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high; The Blank Bible offers this comment: “[who being the brightness of his glory]. It was Christ the second Person of the Trinity that was wont to appear of old in that effulgent of glory that was commonly called the Glory of the Lord.” Edwards seems to have crossed that out and this follows: [T]he express image of his person. That is answering to the divine perfections as the impression in the wax does the engraving of the seal. It is observable that Philo calls the Logos. So Doddridge in Logos, “It seems to be well translated express image meaning an Image that exactly answers to the original as the Impression does the Seal. But it may be observed that whatever is the express or exact image of a thing is in the Apostle’s sense equivalent or of equal value with that thing it having a full answerableness. This seems to be signified in Hebrews 10:1. The Law having a Shadow of good Things to come and on the very Image of the Things can never with those sacrifices make the converse thereunto perfect intimating that if they had been the very Image exactly answerable they would have been equivalent and might have answered the same Purpose.

Edwards favors a minority exegesis of comparing it with,

Ephes. 1:18. - “The glory of his inheritance in the saints.” It appears to me the true sense of this passage is, his inheritance in heaven. In Greek it is, which might have been literally translated, in the holy places…. In Hebrews 1:3, he expresses it thus, in the high.

In The End of God in the Creation of the World, Edwards elaborates expansively on “glory.”

The word “glory” is used in Scripture often to express the exhibition, emanation or communication of the internal glory. Hence it often signifies a visible exhibition of glory; as in an effulgence or shining brightness, by an emanation of beams of light. Thus the brightness of the sun and moon and stars is called their “glory” in 1 Corinthians 15:41. But in particular, the word is very often thus used when applied to God and Christ. As in Ezekiel 1:28, “As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord.” And chap. 10:4, “Then the glory of the Lord went up from the cherub, and stood over the threshold of the house, and the house was filled with the cloud, and the court was full of the brightness of the Lord’s glory.” Isaiah 6:1-3, “I saw the Lord sitting upon a throne high and lifted up, and his train filled the temple.

Above it stood the seraphims . . . And one cried to another and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of his glory.” Compared with John 12:41, “These things said Esaias, when he saw his glory and spake of him.” Ezekiel 43:2, “And behold, the glory of the God of Israel came from the way of the east…. and the earth shined with his glory.” Isaiah 24:23, “Then the moon shall be confounded and the sun ashamed, when the Lord of Hosts shall reign in Mount Zion, and in Jerusalem, and before his ancients gloriously.” Isaiah 60:1-2, “Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee. For behold the darkness shall cover the earth, and gross darkness the people; but the Lord shall arise upon thee, and his glory shall be seen upon thee.” Together with verse 19, “The sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory.” Luke 2:9, “The glory of the Lord shone round about them.” Acts 22:11, “And when I could not see for the glory of that light.” In 2 Corinthians 3:7 the shining of Moses’ face is called “the glory of his countenance.” And to this Christ’s glory is compared, verse 18, “But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory.” And so chap. 4:4: “Lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them.” Verse 6, “For God who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” Hebrews 1:3, “Who is the brightness of his glory.” The apostle Peter, speaking of that emanating of exceeding brightness, from the bright cloud that overshadowed the disciples in the mount of transfiguration, and of the shining of Christ’s face at that time, says, 2 Peter 1:17, “For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.” Revelation 18:1, “Another angel came down from heaven, having great power, and the earth was lightened with his glory.” Revelation 21:11, “Having the glory of God, and her light was like unto a stone most precious, like a jasper stone, clear as crystal.” Verse 23, “And the city had no need of the sun, nor of the moon to shine in it; for the glory of God did lighten it.” So the word for a visible effulgence or emanating light in the places to be seen in the margin. [JE’s Footnote - Exodus 16:10; Exodus 24:16; Exodus 24:17; Exodus 40:34-35; Leviticus 9:6; Leviticus 9:23; Numbers 14:10; Numbers 16:19; 1 Kings 8:11; 2 Chronicles 5:14; 2 Chronicles 7:1-3; Isaiah 58:8; Ezekiel 8:4; Ezekiel 9:3; Ezekiel 10:18-19; Ezekiel 11:22-23; Ezekiel 43:4-5; Ezekiel 44:4; Acts 7:55; Revelation 15:8.

This was the first Hebrews text on which Jonathan Edwards preached a sermon. The doctrine is: “Christ is the shining forth of the Father’s glory.” The sermon begins with an observation that Jews tended to distrust the admission of the Gentiles. To correct that is one purpose of this epistle. Since Jews venerated Moses this chapter shows how much greater Christ is. Then follows the doctrine: “Christ is the shining forth of the Father’s glory.” Edwards’ exposition, in summary form, is as follows. I. In Christ’s eternally proceeding from the Father. He always has been the brightness of the Father’s glory. In John 17:5 he asks to be glorified with the self-same glory he had from the beginning. It is not only an equivalent but the “self-same glory.” In John 1:1 it is revealed that he was with God and was God. Christ has the same “essence.” The Father has no glory pertaining to himself peculiarly. “There is a priority of order. The Father is before the Son - not of subordination.” “Numerically” it is the same glory, but Christ is its shining forth. This is different from the generation of the creature because it is necessary and eternal. “When there is a sun it shines; when a God he begets.” And God beholds his image in Christ. II. In Christ is the means by which the glory of the Father shines forth to us. As we see the sun by its light, we see the Father by Christ. He enlightens everyone who is enlightened and is therefore called the word or speech of God. As Christ dwells in human nature we can behold better what is near than what is far off. And “the brightness is suited to our eyes.” The incarnation “softens the light.” III. The work of redemption is the greatest revelation of the glory of God in this world. It is the essence of the Bible message. Christ was the only fit person but only divine wisdom would have known it. The application of the sermon consisted in several inferences drawn from the theme.

Hebrews 1:4

Heb. 1:4. Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.

We have found no direct comment on this verse. However, Edwards wrote extensively elsewhere about angels and there are many references to them later in this epistle (cf. especially verses 6-8).

Heb. 1:5

Hebrews 1:5

Heb. 1:5. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father and he shall be to me a Son?

The sermon-lecture on this text is entitled, “Christ is a person of transcendent worthiness in the sight of God.” Edwards discusses “On what account Christ is such a person” (because of what he is and what he has done).

God’s infinite love is turned… in many respects towards the creature but the infinite love of God is exercised… towards Christ infinitely. God whose essence is love and it does as it were wholly flow out towards [Christ]. God’s happiness is in beholding himself in his Son.”

Certain inferences constitute the application.

Heb. 1:6-8

Hebrews 1:6-8

Hebrews 1:6-8 And again, when he bringeth in the first begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son [he saith], Thy throne, O God, [is] for ever and ever: a sceptre of righteousness [is] the sceptre of thy kingdom. In the Blank Bible Edwards comments on verse 6:

Again when he bringeth…] The Apostle has probably here some reference to the 97th Psalm where we have a prophecy of the Messiah’s coming into the world on which occasion it is said verse 7 worship him all ye gods. But fact or event (in which that prophecy was fulfilled) was what was at Christ’s birth that we have some intimation in the second chapter of Luke where we are told that on the occasion there appeared a multitude of the Heavenly Hosts singing, Glory to God in the highest…. - at that time when the Son of God appeared a poor little infant in a stable and manger then God said Let all the angels of God worship Him and then the Angels had a great trial of their obedience greater than ever they had before.

This last remark may seem surprising. According to Edwards the fall of the angels occurred when announcement was made that they were to be the ministering servants of men’s salvation. The angels who survived that “great trial of obedience” were established forever as good angels. That Christ’s later being born as a man “in a stable and manger” could have been a “trial” at all, not to mention “greater than ever they had before” may seem inconsistent. The explanation may be that, although the angels were established, they could be tempted as Jesus was, and the saints are in this world, at least. Promised preservation and perseverance does not precede testing or imply a possibility of failing. Speaking of Christ, Edwards remarks:

[I]n Jesus Christ, who is both God and man, those two diverse excellencies are sweetly united. He is a person infinitely exalted in glory and dignity. Philippians 2:6. “Being in the form of God, he thought it not robbery to be equal with God.” There is equal honor due to him with the Father. John 5:23 - “That all men should honor the Son, even as they honor the Father.” God himself says so to him, “Thy throne, O God, is forever and ever,” Hebrews 1:8. And there is the same supreme respect and divine worship paid to him by the angels of heaven, as to God the Father, (Hebrews 1:6) “Let all the angels of God worship him.” Heb. 1:9

Hebrews 1:9

Heb. 1:9. Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows.

The Blank Bible on 1:9:

[Thou hast loved Righteousness…] This refers to that unparalleled instance of the love of moral Rectitude which Christ has given in becoming a Sacrifice for sins by his atonement doing more than ever hath been done, by any rational agent towards displaying his love of Righteousness and Hatred of Iniquity.

Heb. 1:10-14

Hebrews 1:10-14

Heb. 1:10-14. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands. They shall perish, but thou remainest: and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years should not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation? For Jonathan Edwards the great purpose of God in creation was the salvation of elect mankind. In the achievement of that purpose two places were made: heaven and earth.

The creation of heaven was in order to the work of redemption. It was to be a habitation for the redeemed. Matthew 25:34, “Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” Even the angels were created to be employed in this work. And therefore the apostle calls them, “ministering spirits, sent forth to minister for them who shall be heirs of salvation,” Hebrews 1:14. As to this lower world, it was doubtless created to be a stage upon which this great and wonderful work of redemption should be transacted. And therefore, as might be shown, in many respects, this lower world is wisely fitted, in the formation, for such a state of man as he is in since the fall, under a possibility of redemption; so that when it is said that the work of redemption is carried on from the fall of man, to the end of the world, it is not meant that all that ever was done in order to redemption has been done since the fall.

And there were “two kinds of persons” especially used in the achievement of that purpose: ministers and angels (on which this text centers):

There are two kinds of persons that are given to Christ, and appointed and devoted of God to be his servants, to be employed with Christ, and under him, in his great work of the salvation of the souls of men; and they are angels and ministers. The angels are all of them, even the most exalted of them, subjected of God the Father to our Redeemer, and given to him as his servants, to be subservient to the great designs of his saving and glorifying his elect. Hebrews 1:14…. And doubtless they were created for this very end; God made them for his Son, to be subservient to him in his this great work; which seems to be the chief design of all God’s works.

Shortly before his death as his own ministry was coming to an end, Edwards stated the same conviction in even more cosmic terms:

And the Scriptures represent as though every Christian should in all things he does be employed for the good of God’s church, as each particular member of the body is in all things employed for the good of the body: Romans 12:4 ff.; Ephesians 4:15-16; 1 Corinthians 12:12; 1 Corinthians 12:25 to the end, together with the whole of the next chapter. To this end the Scripture teaches us the angels are continually employed, Hebrews 1:14.

Chapter 2 Heb. 2:1