Hebrews 1

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 6 2 8 0 0 Commentary) 1. Jesus Superiority and His Role as Savior and High Priest, part 1) 1:1 14) Outline) 1:1 4 A. Introduction ) B. Jesus Superiority to Angels ) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” 1:5 1.) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Psalms 2:7) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=10.7.14|AUTODETECT|” 1:5 2. ) 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” II Samuel 7:14) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=5.32.43|AUTODETECT|” 1:6 3.) 7 1 -1 9 0 “tw://bible.?id=5.32.43|AUTODETECT|” Deuteronomy 32:43) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=19.104.4|AUTODETECT|” 1:7 4.) 7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Psalms 104:4) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=19.45.6-19.45.7|AUTODETECT|” 1:8 9 5.) 7 1 -1 9 0 “tw://bible.?id=19.45.6-19.45.7|AUTODETECT|” Psalms 45:6 7) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” 1:10 12 6. ) 7 1 -1 9 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” Psalms 102:25 27) 1 1 -1 9 0 0 ) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” 1:13 7. ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 0 ) 1 14 2 8 0 0 ) ) ) A. Introduction) 1:1 4) 1 1 In the past God spoke to our forefathers through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. 3 The Son is the radiance of God s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. 4 So he became as much superior to the angels as the name he has inherited is superior to theirs.) ) The writer of Hebrews dispenses with the usual greetings and salutations that are typical of Paul s letters and those of James, Peter, John, and Jude. (The First Epistle of John does not give any greetings in the introduction nor in the conclusion, and for that reason is technically not an epistle.) In the conclusion of Hebrews, however, the author uses the first person pronoun I a few times; mentions that if Timothy, who has been released from prison, arrives soon, he will accompany the writer on a visit to the recipients of the epistle; and conveys greetings to all God s people.) Why would the writer not address the readers in the customary way by making himself known, specifying the addressees, and pronouncing a salutation of grace, peace, and mercy? The answer must be that the author wants to focus attention primarily on the ultimate revelation of God Jesus Christ, his Son. This revelation is contrasted with the piecemeal revelation that God, through the prophets, gave to the forefathers for many centuries. The author stresses the theme of the person, offices, and function of Jesus, the Son of God.) The writer does not address the original readers by name or place even though he intimately uses forms of the first person pronoun throughout his epistle.

The title of the epistle may have been added later, for the writer nowhere in his letter refers to Hebrews. We may assume that the epistle, although written to a specific congregation originally, was intended for the church universal. The message conveyed is addressed to the church of all ages and places. To put it differently, if there is any epistle in the New Testament that addresses the church universal in the days prior to Jesus return, it is the Epistle to the Hebrews.) The failure of the author to identify himself at all in his writing is in keeping with the time in which he lived. It was customary for a writer to display modesty by omitting his name; for example, the Gospel writers do not refer to themselves by name, and among the writers of epistles, John refrains from using his name in the three letters attributed to him.) The author of Hebrews does not call attention to himself or to the recipients of his epistle, but to Jesus, who completed through his appearance the revelation of God to man.) 1. In the past God spoke to our forefathers through the prophets at many times and in various ways.) In sonorous tones and in a somewhat musical setting, the author begins his epistle with an introductory sentence that is elegant in style, diction, and word choice.

Some translators have tried to convey the dignity and alliteration of the original, but most of them have been ineffectual in capturing the exact intonation of the opening sentence of Hebrews.��1��) 1 1 2 8 0 “tw://bible.?id=1.3.8|AUTODETECT|” God spoke to the forefathers in the ages preceding the birth of Jesus and communicated to them his revelation. God is the originator of revelation. He is the source, the basis, the subject. God used the prophets in the Old Testament era to make his Word known to the people. But he was not limited to speaking through the prophets; this first verse states that God brought his revelation to his people at many times and in various ways. The words times and ways have a prominent place in the original Greek: they stand first in the sentence. Among the forefathers who received God s revelation were Adam, Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, and Moses. God spoke to Adam in the cool of the day 7 1 -1 9 0 “tw://bible.?id=1.3.8|AUTODETECT|” Gen. 3:8) 1 1 -1 9 0 “tw://bible.?id=59.2.23|AUTODETECT|” ); to Abraham in visions and visits in fact, Abraham was called God s friend 7 1 -1 9 0 “tw://bible.?id=59.2.23|AUTODETECT|” James 2:23) 1 1 -1 9 0 “tw://bible.?id=2.33.11|AUTODETECT|” ); to Jacob in a dream; to Moses face to face 7 1 -1 9 0 “tw://bible.?id=2.33.11|AUTODETECT|” Exod. 33:11) 1 1 -1 9 0 0 ) as a man speaks with a friend.) 1 3 2 8 0 0 Through the prophets, from Moses to Malachi, God s revelation was recorded in written form as history, psalm, proverb, and prophecy. The prophets were all those saints called by God and filled with his Spirit to speak the Word as a progressive revelation that intimates the coming of Christ. In his first epistle, Peter refers to them:) ) The prophets, who spoke of the grace that was to come to you, searched intently and with the greatest care, trying to find out the time and circumstances to which the Spirit of Christ in them was pointing when he predicted the sufferings of Christ and the glories that would follow. It was revealed to them that they were not serving themselves but you, when they spoke of the things that have now been told you by those who have preached the gospel to you by the Holy Spirit sent from heaven. [1:10 12]) 1 1 2 8 0 “tw://bible.?id=61.1.21|AUTODETECT|” The prophet did not bring his own message, his own formulation of religious truth. Inspired by the Holy Spirit, he spoke the Word of God, which did not have its origin in the will of man 7 1 -1 9 0 “tw://bible.?id=61.1.21|AUTODETECT|” II Peter 1:21) 1 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” ) but came from God 7 1 -1 9 0 “tw://bible.?id=58.3.7|AUTODETECT|” Heb. 3:7) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 2a. But in these last days he has spoken to us by his Son.) Although the contrast between the times before the coming of Christ and the appearance of Christ as the completion of God s revelation is striking in verses 1 and 2, the continuity of this revelation is also significant. Both parts of God s revelation form one unit because there is but one Author. There is but one God who reveals, and there is but one revelation. The Word spoken by God to the forefathers in the past does not differ basically from the Word spoken to us by his Son.) Yet in many ways the contrast between the first and the second verse is obvious. We may show the contrast graphically:) God has spoken) in the) OLD TESTAMENT ERA NEW TESTAMENT ERA ) how? at many times) and ) in various ways ) when? in the past in these last days ) to whom? to our forefathers to us ) by whom? through the prophets by his Son ) ) ) The figure appears to be incomplete: the how on the Old Testament side does not have a New Testament counterpart.

The phrase at many times and in various ways lacks a parallel. The writer is pointing out that the fullness of revelation is unique, final, and complete. He is not implying that the piecemeal revelation given through the prophets was inferior and that the revelation provided by the Son was without variation. Not at all. The many-sided revelation of God that came repeatedly to the forefathers in the ages before the birth of Christ was inspired by God. It was a progressive revelation that constantly pointed toward the coming of the Messiah.

And when Jesus finally came, he brought the very Word of God because he is the Word of God. Therefore, Jesus brought that Word in all its fullness, richness, and multiplicity. He was the final revelation. As F. F. Bruce aptly remarks, The story of divine revelation is a story of progression up to Christ, but there is no progression beyond Him. ��2��) 1 1 2 8 0 “tw://bible.?id=44.4.12|AUTODETECT|” Jesus himself did not write a single verse of the New Testament; men designated by him and filled with the Spirit wrote God s revelation. Jesus, the living Word, speaks to us because no one else possesses equal authority; for there is no other name under heaven given to men by which we must be saved 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” Acts 4:12) 1 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” ). By his Son, God addresses all believers. In these last days God has spoken to us by his Son. The phrase in these last days is set over against the phrase in the past and refers to the age in which the fulfillment of the messianic prophecies has taken place. This age waits for the liberation from its bondage to decay to be brought into the glorious freedom of the children of God 7 1 -1 9 0 “tw://bible.?id=45.8.21|AUTODETECT|” Rom. 8:21) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 In the first two verses of Hebrews there is a contrast between the prophets, who were a distinct group of people chosen and appointed by God to convey his revelation, and the Son of God, who surpasses all the prophets because he is Son. In fact, all the emphasis in verse 2 falls on the word Son.��3�� There is, strictly speaking, only one Son of God; all others are created sons (angels) and adopted sons (believers). As God has spoken by his Son, so the Son has spoken by the apostles who, inspired by the Holy Spirit, wrote the books of the New Testament. The new revelation that God has given us in his Son is a continuation of the revelation given to the forefathers. God s revelation, completed in his Son, is a unit, a harmonious totality in which the Old is fulfilled in the New.) 2b. Whom he appointed heir of all things, and through whom he made the universe.) To express the excellence of the Son of God, the writer of Hebrews describes what God has done.) God appointed his Son heir of all things.

An heir rightfully inherits whatever the father has stipulated in his will. As the one and only Son, Jesus thus inherits everything the Father possesses. Incomprehensible! Unfathomable!) 1 1 2 8 0 “tw://bible.?id=40.28.18|AUTODETECT|” The time when God appointed the Son heir of all things cannot be determined. The Son may have been appointed heir in God s eternal plan. Or Jesus may have been appointed heir when in the fullness of time he entered the world, or when he pronounced the Great Commission: All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=51.1.16|AUTODETECT|” The writer of Hebrews immediately clarifies the term all things by saying that God made the universe through his Son. The phrase obviously refers to the creation account in the first chapters of Genesis. Many people think that the New Testament, which speaks about redemption, has nothing to say about creation. However, the New Testament is not entirely silent on this subject; both Paul and the writer of the Epistle to the Hebrews teach that Jesus was active in the work of creation. In his discussion about the supremacy of Christ, Paul teaches: For by him all things were created & ; all things were created by him and for him 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 0 ). And John in his Gospel confirms the same truth: Through him all things were made; without him nothing was made that has been made (1:3).��4��) 1 4 2 8 0 0 Through his Son, God made the universe. It is impossible for man to understand the full import of this statement, but complete understanding is not the objective at this point. However, it is important to recognize the majesty of the Son of God, who was present at creation and is the sovereign Lord of all created things. He is God.) The word universe signifies primarily the cosmos, the created world in all its fullness, and secondarily all the stars and planets God has created. But the meaning is much more comprehensive than this, because it involves all the events that have happened since the creation of this world. It concerns the earth and its history throughout the ages.

The word has been interpreted as the sum of the periods of time including all that is manifested in and through them. ��5�� It refers not to the world as a whole but to the entire created order that continued to develop in the course of time.) 3. The Son is the radiance of God s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven.) a. The Son is the radiance of God s glory. The word radiance is to be preferred to variations of the word reflection, which many translations provide.��6�� The moon receives its light from the sun and simply reflects these light beams to the earth. The moon itself does not possess nor emanate light, because it does not produce light.

The sun as a heavenly body radiates its light in all its brightness and power to the earth. By way of comparison, we may see Christ as the radiant light coming from the Father as sunlight emanates from the sun.��7��) 1 1 2 8 0 “tw://bible.?id=43.8.12|AUTODETECT|” Jesus said, I am the light of the world 7 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” John 8:12) 1 1 -1 9 0 0 ); he is light, and in him there is no darkness. He radiates the light of God s glory, perfection, and majesty. Philip Edgcumbe Hughes observes that Jesus radiance is not so much & the glory of the Son s deity shining through his humanity, but & the glory of God being manifested in the perfection of his manhood completely attuned as it was to the will of the Father. ��8��) 1 1 2 8 0 0 Jesus radiance is derived from the Father, even though he himself is the light. The Son causes the radiance of the Father to shine forth. As John writes in the prologue to his Gospel, We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth (1:14). The Son s radiance, therefore, is an extension of God s glory.) 1 1 2 8 0 “tw://bible.?id=43.14.9|AUTODETECT|” b. And the exact representation of his being. The Son is the perfect representation of God s being. That is, God himself stamped upon his Son the divine imprint of his being. The word translated as exact representation refers to minted coins that bear the image of a sovereign or president. It refers to a precise reproduction of the original. The Son, then, is completely the same in his being as the Father.��9�� Nevertheless, even though an imprint is the same as the stamp that makes the impression, both exist separately. The Son, who bears the very stamp (R.S.V.) of God s nature, is not the Father but proceeds from the Father and has a separate existence. Yet he who sees the Son has seen the Father, as Jesus explained to Philip 7 1 -1 9 0 “tw://bible.?id=43.14.9|AUTODETECT|” John 14:9) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 The word being is really a parallel of the word glory, for both terms describe the essence of God.��10�� Although existing separately, the Son, as the exact representation of the Father s being, is a perfect copy of God s nature. The Son is the mediator who possessed God s glory by nature before he assumed his mediatorial role. The Son bears the exact imprint of the Father s being from eternity.) c. Sustaining all things by his powerful word. The Son is not only the Creator of the universe (1:2); he is the upholder of all things as well (1:3). The two passages complement each other and reveal the divine power of the Son.

He speaks, and by his word all things are sustained, preserved, upheld.) This part of the verse in the original is closely connected to the preceding portion by means of the particle and,��11�� which unfortunately many translations omit. It directly ties the participial phrase to the verb is in the first part of the sentence.) The first part of the verse stresses the person of Christ; the second, the work of Christ. From a discussion about the being of the Son, the writer proceeds to an explanation of the Son s activity, which involves caring for all things. In fact, the word that has been translated as sustaining basically means carrying. That word in itself signifies a forward motion, although not in the sense of an Atlas whose movement is torturously slow because the weight of the globe nearly crushes him.) The Son carries all things to bring them to their destined end. And he does this by a mere utterance .

Christ, the ruler of the universe, utters a word, and all things listen in obedience to his voice. No other motions are necessary, for the spoken word is sufficient.) d. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. This sentence indicates a sequence in the redemptive deeds of Christ.) 1 1 2 8 0 “tw://bible.?id=3.16.29-3.16.34|AUTODETECT|” He performed his mediatorial work by completing and yielding his earthly life as a sacrifice on the cross for the removal of sins. In a rather pithy phrase the high-priestly work of Christ is summarized: Christ himself provided purification for sins. According to the Mosaic law the high priest had to make atonement on the Day of Atonement to cleanse the people of Israel of all their sins 7 1 -1 9 0 “tw://bible.?id=3.16.29-3.16.34|AUTODETECT|” Lev. 16:29 34) 1 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” ). The Aaronic high priest was a sinner and therefore did his work imperfectly, whereas Christ as the sinless One and the true High Priest completed the work of purification perfectly. The high priest in the Old Testament era needed animal sacrifices, first to cleanse himself and afterward to remove the sins of the people. Christ was simultaneously the High Priest and the sacrifice when he offered himself for the purification of the sins of his people. The Son once for all offered himself up on the cross in order to atone for our sins. The plural is used for the concept sin 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.14|AUTODETECT|” Col. 1:14) 1 1 -1 9 0 “tw://bible.?id=61.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.9|AUTODETECT|” II Peter 1:9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 After his mediatorial work was completed, the Son ascended to heaven and took his rightful place of honor next to God the Father. In typical Hebraic style, perhaps to avoid offending any of his Jewish readers, the author refers to God as the Majesty in heaven. Of course, elsewhere in the epistle he freely uses God s name.) 1 1 2 8 0 “tw://bible.?id=45.8.34|AUTODETECT|” e. He sat down at the right hand of the Majesty in heaven 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.2|AUTODETECT|” Eph. 1:2) 1 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” Col. 3:1) 1 1 -1 9 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” ). The expressions sat down and the right hand must not be taken literally, but rather symbolically. The idea of sitting at the right hand of someone signifies a privilege granted to a highly honored person. In this instance it means that the Son now has authority to rule his worldwide kingdom on earth and is enthroned above all spiritual powers in heavenly places. The kingdom belongs to him and God has given him the name that is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father 7 1 -1 9 0 “tw://bible.?id=50.2.9-50.2.11|AUTODETECT|” Phil. 2:9 11) 1 1 -1 9 0 0 ).) 1 9 2 8 0 0 4. So he became as much superior to the angels as the name he has inherited is superior to theirs.) The writer of Hebrews has portrayed the Son as) 1. the Prophet through whom God has spoken) 2. the Creator who made the universe) 3. the Heir of all things) 4. the Representation of God s being) 5. the Upholder of all things) 6. the Priest who provided purification for sins) 7. the King who sat down at his place of honor) 1 1 2 8 0 “tw://bible.?id=44.7.38|AUTODETECT|” Now the author compares the Son with angels, those created beings that constantly surround the throne of God. They of all creatures are closest to God; they serve as his messengers; they are appointed to be busy in the work of providing man with God s revelation and in the work of redeeming fallen man 7 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” Acts 7:38) 1 1 -1 9 0 “tw://bible.?id=44.7.53|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.53|AUTODETECT|” 53) 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” Heb. 2:2) 1 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” ). In many respects, angels are higher than man, who was crowned with glory and honor as king in God s creation 7 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Ps. 8:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.104.4|AUTODETECT|” Even if angels are in a certain sense higher than man, they are in no sense superior to the Son, because he has inherited a name that is superior to theirs. Thus far the Son has not been introduced by name, either as Jesus or as Christ. The name of the Son does not refer to a specific personal name but to his designation as the Son. He is known as the Son of God, the one and only Son. He is also Lord and Savior. The prophet Isaiah calls him Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (9:6). By contrast, angels are referred to as messengers 7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Ps. 104:4) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ); they are designated ministering spirits 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.1.2|AUTODETECT|” The name of the Son came to him by inheritance, because the Father appointed him heir 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ). The angels have been created to be servants and are excluded from being heirs. They minister to those who shall inherit salvation 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ), but they themselves do not share in any inheritance.) 1 1 2 8 0 “tw://bible.?id=18.1.6|AUTODETECT|” Angels may be called sons of God 7 1 -1 9 0 “tw://bible.?id=18.1.6|AUTODETECT|” Job 1:6) 1 1 -1 9 0 “tw://bible.?id=18.38.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.38.7|AUTODETECT|” 38:7) 1 1 -1 9 0 “tw://bible.?id=19.29.1|AUTODETECT|” ), mighty ones 7 1 -1 9 0 “tw://bible.?id=19.29.1|AUTODETECT|” Ps. 29:1) 1 1 -1 9 0 “tw://bible.?id=19.89.6|AUTODETECT|” ), or holy ones 7 1 -1 9 0 “tw://bible.?id=19.89.6|AUTODETECT|” Ps. 89:6) 1 1 -1 9 0 0 ), but remain created beings, in contrast to the Son, who is their Creator.) 1 1 2 8 0 “tw://bible.?id=40.28.18|AUTODETECT|” Christ inherited the name, which was foreordained in the counsel of God; and when he completed his mediatorial work on earth, he received the inheritance so that he could say, All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.21|AUTODETECT|” ). The permanence of his inheritance can be seen in Paul s description of the resurrection and the ascension of Christ, who is seated at the right hand of God in the heavenly realms, far above all rule and authority, power and dominion, and every title that can be given, not only in the present age but also in the one to come 7 1 -1 9 0 “tw://bible.?id=49.1.20-49.1.21|AUTODETECT|” Eph. 1:20 21) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 ) Doctrinal Considerations in 1:1 4) The revelation that God had given to the believers in the Old Testament era was completed in the New Testament era by the Son of God. There are not two revelations, one for the Old Testament believers and one for New Testament believers. God s revelation is one, although given in two phases. During the first phase God s revelation came often and in a variety of ways. The second phase constitutes the fulfillment of God s revelation in the person of his Son. The Old Testament is the promise of the coming of the Son; the New Testament is the fulfillment of that promise.

These familiar lines summarize the unity of God s revelation in the Scriptures:) The New is in the Old concealed,) The Old is in the New revealed.) The writer of Hebrews demonstrates his high regard for the Scriptures by stating unequivocally that God is the author of his revelation. God spoke in the past and has now spoken in his Son. And because it is God who has spoken, no one ought to question the authority of his written Word. God has spoken last of all in his Son, and that revelation is final.) The threefold office of prophet, priest, and king is spelled out in the first few verses of this brief introduction. The Son is the Prophet, for God in these last days has spoken in him; he is the Priest who has provided purification for sins; and he is the King who sustains the world by his powerful word and is seated at the right hand of God in heaven. These few introductory verses are a summary of what the writer is about to teach in the remainder of his letter.) 1 1 2 8 0 “tw://bible.?id=58.1.4|AUTODETECT|” The author s teaching about the supremacy of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=58.1.4|AUTODETECT|” Heb. 1:4) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ) is preceded by three verses that stress the divinity of the Son. The theme in ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Hebrews 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” is similar to that which Paul develops in ) 7 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” Colossians 1:15) 1 1 -1 9 0 “tw://bible.?id=51.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” 20) 1 1 -1 9 0 0 .) 7 1 2 8 0 “tw://bible.?id=58.1.3|AUTODETECT|” Hebrews 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” ) 7 1 -1 9 0 “tw://bible.?id=51.1.15|AUTODETECT|” Colossians 1:15) 1 1 -1 9 0 “tw://bible.?id=51.1.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.1.20|AUTODETECT|” 20) 1 1 -1 9 0 0 ) 1 4 2 8 0 0 The Son is the radiance of God s glory and the exact representation of his being, sustaining all things by his powerful word. He is the image of the invisible God, the firstborn over all creation.) He is before all things, and in him all things hold together. ) After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. and through him [God was pleased] to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. ) ) 1 1 2 8 0 “tw://bible.?id=58.1.3-58.1.4|AUTODETECT|” The construction of ) 7 1 -1 9 0 “tw://bible.?id=58.1.3-58.1.4|AUTODETECT|” Hebrews 1:3 4) 1 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” indicates that the verses were an early Christian confession, perhaps used for liturgical and catechetical purposes. The short participial phrases in the original remind the reader of similar confessions that are recorded in ) 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.11|AUTODETECT|” Philippians 2:6 11) 1 1 -1 9 0 “tw://bible.?id=54.3.16|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.*?id=54.3.16|AUTODETECT|” I Timothy 3:16) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 ) Greek Words, Phrases, and Constructions in 1:1 4) Verse 1) ������� aorist active participle, which may denote concession.) � ���� ��������� the preposition � is followed by the instrumental dative. Because of the definite article, the word ��������� should be taken in its broadest possible sense.) Verse 2) �� ������ ��� !����� ������ although translated as in these last days, the Greek literally says, at the end of these days. The adjective ������ is singular.) ������� aorist active, to be taken in the culminative sense. Note that, as in verse 1, the verb ������ is used instead of ������ to indicate that the emphasis falls on the act of speaking and not on the content.) � �1� the preposition � implies a locative and an instrumental meaning. The definite article is lacking because the absolute sense of the noun is stressed: Jesus Christ is the one and only Son.) ���������� the word is a combination of ������ (lot) and ������� (I possess) with the meaning one who received by lot. The word occurs fourteen times in the New Testament, three of which are in Hebrews (1:2; 6:17; 11:7).) Verse 3) d� present active participle of �0��, denoting time.) �������� the noun is derived from the verb ������� (I emit brightness).

A related noun is �P�� (brightness). The ending -�� in �������� generally indicates the result of an action.) 1 1 2 8 0 “tw://bible.*?id=44.17.29|AUTODETECT|”

�������� from ������� (I engrave, inscribe). The noun refers to the exact expression, the precise reproduction of an original. See I Clement 33:4. A related noun is ������� (a stamp or imprinted mark); this word is used in ) 7 1 -1 9 0 “tw://bible.*?id=44.17.29|AUTODETECT|”

Acts 17:29) 1 1 -1 9 0 “tw://bible.*?id=66.13.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.13.16|AUTODETECT|”

Revelation 13:16) 1 1 -1 9 0 “tw://bible.*?id=66.13.17|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.13.17|AUTODETECT|”

17) 1 1 -1 9 0 “tw://bible.*?id=66.14.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.14.9|AUTODETECT|”

14:9) 1 1 -1 9 0 “tw://bible.*?id=66.14.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.14.11|AUTODETECT|”

11) 1 1 -1 9 0 “tw://bible.*?id=66.15.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.15.2|AUTODETECT|”

15:2) 1 1 -1 9 0 “tw://bible.*?id=66.16.2|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.16.2|AUTODETECT|”

16:2) 1 1 -1 9 0 “tw://bible.*?id=66.19.20|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.19.20|AUTODETECT|”

19:20) 1 1 -1 9 0 “tw://bible.*?id=66.20.4|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.20.4|AUTODETECT|”

20:4) 1 1 -1 9 0 0

.) 1 7 2 8 0 0

Q�������� the word finds its root in Q�������� (I stand under). The meaning of the noun includes the idea of substance, nature, or essence.) ����� present active participle denoting time.) �� an adjunct particle that links this clause closely to the preceding one.) �p ����� note the definite article used to emphasize the concept by making it all-inclusive.) �x ���� the use of �x ���� instead of A ����� stresses the act of speaking more than the content of the spoken word.) ����������� aorist middle participle. The aorist is used to show that the Son accomplished the task of purification; the middle indicates that he himself was the agent.) Verse 4) 1 1 2 8 0 “tw://bible.*?id=58.7.20-58.7.22|AUTODETECT|”

������� the dative of degree of difference, followed by E��. See ) 7 1 -1 9 0 “tw://bible.*?id=58.7.20-58.7.22|AUTODETECT|”

Hebrews 7:20 22) 1 1 -1 9 0 “tw://bible.*?id=58.10.25|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.10.25|AUTODETECT|”

10:25) 1 1 -1 9 0 0

. The word is a pronoun of degree referring to size and quantity.) 1 49 2 8 0 0

�������� comparative adjective.) ��������� aorist middle participle that may have a causal or a temporal meaning.) ��� ������ genitive of comparison. The definite article points to the class or the category of angels.) ������������ comparative form from �������� (excellent, surpassing). The word is derived from the verb ������� (I bear or carry through).) �������������� perfect active indicative to state that the inheritance has been, is, and will be in effect.) ) B. Jesus Superiority to Angels) 1:5 14) 5 For to which of the angels did God ever say,) You are my Son;) today I have become your Father ?) Or again,) I will be his Father,) and he will be my Son ?) 6 And again, when God brings his firstborn into the world, he says,) Let all God s angels worship him. ) 7 In speaking of the angels he says,) He makes his angels winds,) his servants flames of fire. ) 8 But about the Son he says,) Your throne, O God, will last for ever and ever,) and righteousness will be the scepter of your kingdom.) 9 You have loved righteousness and hated wickedness;) therefore God, your God, has set you above) your companions) by anointing you with the oil of joy. ) 10 He also says,) In the beginning, O Lord, you laid the foundations) of the earth,) and the heavens are the work of your hands.) 11 They will perish, but you remain;) they will all wear out like a garment.) 12 You will roll them up like a robe;) like a garment they will be changed.) But you remain the same,) and your years will never end. ) 13 To which of the angels did God ever say,) Sit at my right hand) until I make your enemies) a footstool for your feet ?) 14 Are not all angels ministering spirits sent to serve those who will inherit salvation?) ) 5. For to which of the angels did God ever say,) You are my Son;) today I have become your Father ?) Or again,) I will be his Father,) and he will be my Son ?) The reader of Hebrews is immediately struck by the numerous citations from the psalms that the author uses to strengthen his teaching about the superiority of Jesus Christ. In the first chapter alone he includes five quotations from the Psalter and two from other books. And in the following chapter, quotations from the Psalms occur rather frequently; they almost become the hallmark of this epistle.) 1 1 2 8 0 “tw://bible.*?id=49.5.19|AUTODETECT|”

The recipients of the letter had become familiar with the Psalms in the local worship services in which the congregation sang psalms, hymns and spiritual songs 7 1 -1 9 0 “tw://bible.*?id=49.5.19|AUTODETECT|”

Eph. 5:19) 1 1 -1 9 0 “tw://bible.*?id=51.3.16|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.3.16|AUTODETECT|”

Col. 3:16) 1 1 -1 9 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

). They possessed a store of knowledge that had been communicated orally in the worship services and committed to memory. It is not surprising at all that the author [of Hebrews], in an attempt to reach perfect communication, strengthens not only his whole Epistle with quotations from the Psalter known in the liturgy of the Church: indeed in his first chapter he avails himself of five passages from the Psalms and one from the Hymn of Moses 7 1 -1 9 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

Deut. 32) 1 1 -1 9 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

). ��12�� The quotations are from ) 7 1 -1 9 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

Psalms 2:7) 1 1 -1 9 0 “tw://bible.*?id=10.7.14|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=10.7.14|AUTODETECT|”

II Samuel 7:14) 1 1 -1 9 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

in verse 5; ) 7 1 -1 9 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

Deuteronomy 32:43) 1 1 -1 9 0 “tw://bible.*?id=19.104.4|AUTODETECT|”

(according to the readings in the Dead Sea Scrolls and the Septuagint) in verse 6; ) 7 1 -1 9 0 “tw://bible.*?id=19.104.4|AUTODETECT|”

Psalms 104:4) 1 1 -1 9 0 “tw://bible.*?id=19.45.6-19.45.7|AUTODETECT|”

in verse 7; ) 7 1 -1 9 0 “tw://bible.*?id=19.45.6-19.45.7|AUTODETECT|”

Psalms 45:6 7) 1 1 -1 9 0 “tw://bible.*?id=19.102.25-19.102.27|AUTODETECT|”

in verses 8 9; ) 7 1 -1 9 0 “tw://bible.*?id=19.102.25-19.102.27|AUTODETECT|”

Psalms 102:25 27) 1 1 -1 9 0 “tw://bible.*?id=19.110.1|AUTODETECT|”

in verses 10 12; and ) 7 1 -1 9 0 “tw://bible.*?id=19.110.1|AUTODETECT|”

Psalms 110:1) 1 1 -1 9 0 0

in verse 13.) 1 1 2 8 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

1.) 7 1 -1 9 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

Psalms 2:7) 1 2 2 8 0 0

1:5) For to which of the angels did God ever say, You are my Son; today I have become your Father ? The writer obviously links this verse to verse 4, in which he introduces the teaching of the Son s superiority to angels. He does not intend to by-pass the significance of the first three verses, but in verse 4 he makes the point of comparing the Son with the angels and stating his superiority. With the help of quotations from the Old Testament, specifically from the Book of Psalms, the author indicates that the Son has fulfilled the Scripture passages that he quotes.) 1 1 2 8 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

One of these passages, ) 7 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

Psalms 2) 1 1 -1 9 0 “tw://bible.*?id=44.4.22-44.4.26|AUTODETECT|”

, is probably of Davidic origin. This assumption is predicated on information in ) 7 1 -1 9 0 “tw://bible.*?id=44.4.22-44.4.26|AUTODETECT|”

Acts 4:22 26) 1 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

, which indicates that the Jerusalem church handed down an ancient tradition concerning the authorship of this psalm.��13�� The Jewish people understood ) 7 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

Psalms 2) 1 1 -1 9 0 “tw://bible.*?id=44.13.32-44.13.33|AUTODETECT|”

to be messianic, and their use of the psalm in the synagogue reflected that understanding.��14�� The individual writers of the New Testament also interpreted messianically all the quotations and references from the second psalm. For example, when Paul preached in Pisidian Antioch, he said, What God promised our fathers he has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: You are my Son; today I have become your Father 7 1 -1 9 0 “tw://bible.*?id=44.13.32-44.13.33|AUTODETECT|”

Acts 13:32 33) 1 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

). Quotations from ) 7 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

Psalms 2) 1 1 -1 9 0 “tw://bible.*?id=44.4.25-44.4.26|AUTODETECT|”

are given in ) 7 1 -1 9 0 “tw://bible.*?id=44.4.25-44.4.26|AUTODETECT|”

Acts 4:25 26) 1 1 -1 9 0 “tw://bible.*?id=44.13.33|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.13.33|AUTODETECT|”

13:33) 1 1 -1 9 0 “tw://bible.*?id=58.1.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.1.5|AUTODETECT|”

Hebrews 1:5) 1 1 -1 9 0 “tw://bible.*?id=58.5.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.5.5|AUTODETECT|”

5:5) 1 1 -1 9 0 “tw://bible.*?id=66.2.26-66.2.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.2.26-66.2.27|AUTODETECT|”

Revelation 2:26 27) 1 1 -1 9 0 “tw://bible.*?id=66.19.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.19.15|AUTODETECT|”

19:15) 1 1 -1 9 0 0

. Allusions to verses 2, 7, 8, and 9 can be discerned in Matthew, Mark, Luke, Acts, Hebrews, II Peter, and Revelation.) 1 1 2 8 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

As ) 7 1 -1 9 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

Psalms 2:7) 1 1 -1 9 0 “tw://bible.*?id=18.1.6|AUTODETECT|”

asks, did God ever say to any of the angels, You are my son; today I have become your Father ? The answer to this rhetorical question obviously is negative, even though angels are called sons of God 7 1 -1 9 0 “tw://bible.*?id=18.1.6|AUTODETECT|”

Job 1:6) 1 1 -1 9 0 “tw://bible.*?id=18.2.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=18.2.1|AUTODETECT|”

2:1) 1 1 -1 9 0 “tw://bible.*?id=18.38.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=18.38.7|AUTODETECT|”

38:7) 1 1 -1 9 0 0

). The status described in this verse has never been conferred on the angels, and no angel has ever been given the title Son of God anywhere in the Scriptures.��15��) 1 1 2 8 0 “tw://bible.*?id=19.2.6|AUTODETECT|”

In the same way, Solomon, the son of David, never completely fulfilled the words of the psalm. Why, for example, would a son of a king receive the title son? It would be more fitting to call him king at the time of his accession to the throne 7 1 -1 9 0 “tw://bible.*?id=19.2.6|AUTODETECT|”

Psalms 2:6) 1 1 -1 9 0 0

, I have installed my King on Zion, my holy hill ). This son is a type of the Son of God. The believers in the Old Testament era, then, were given a representative who foreshadowed the Messiah.) 1 1 2 8 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

Obviously the earthly king, called Son, was unable to fulfill the words of ) 7 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

Psalms 2) 1 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

, for the passage referred to the Messiah who in the fullness of time gave the psalm its ultimate significance. (In the prophecy of Isaiah, the Messiah is revealed as a Son: for to us a child is born, to us a son is given [9:6]). The words of ) 7 1 -1 9 0 “tw://bible.*?id=19.2.0|AUTODETECT|”

Psalms 2) 1 1 -1 9 0 “tw://bible.*?id=44.13.33|AUTODETECT|”

apply ultimately to the Son of God. His appointment to the office of Son specifically, his appearance in the flesh is reflected in the clause today I have become your Father. (The word today ought not be taken literally but should be understood generally to refer to the time of Jesus work on earth.) But the clause does not say that at the moment of Jesus birth he became the Son or at the time of his resurrection 7 1 -1 9 0 “tw://bible.*?id=44.13.33|AUTODETECT|”

Acts 13:33) 1 1 -1 9 0 0

) God became his Father. Rather, the words I have become indicate that God the Father from eternity has begotten and continues to beget the Messiah, his Son. The Athanasian Creed of the fourth century summarizes this succinctly in its twenty-first and twenty-second articles:) 1 2 2 8 0 0

) The Father is made of none, neither created nor begotten, the Son is of the Father alone; not made nor created, but begotten.��16��) 1 1 2 8 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

The words of ) 7 1 -1 9 0 “tw://bible.*?id=19.2.7|AUTODETECT|”

Psalms 2:7) 1 1 -1 9 0 0

could have been fulfilled by neither David nor Solomon but only by Jesus Christ.) 1 1 2 8 0 0

Or again. The writer uses a second selection from the Old Testament to show that God has never been called Father of angels and that no angel ever addressed God as Father. Archangels, including Michael and Gabriel, never experienced that honor.) 1 1 2 8 0 “tw://bible.*?id=10.7.14|AUTODETECT|”

2. ) 7 1 -1 9 0 “tw://bible.*?id=10.7.14|AUTODETECT|”

II Samuel 7:14) 1 1 2 8 0 0

1:5) 1 1 2 8 0 “tw://bible.*?id=10.7.13-10.7.14|AUTODETECT|”

I will be his Father, and he will be my Son. The context of the quotation reflects David s desire to build a house for the Lord God. The word of the Lord is given to Nathan the prophet, who informs David that not he but his son is to build God s house. Declares the Lord, He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. I will be his father, and he will be my son 7 1 -1 9 0 “tw://bible.*?id=10.7.13-10.7.14|AUTODETECT|”

II Sam. 7:13 14) 1 1 -1 9 0 “tw://bible.*?id=13.17.12-13.17.13|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=13.17.12-13.17.13|AUTODETECT|”

I Chron. 17:12 13) 1 1 -1 9 0 0

). The words of the Lord were directed to David s son Solomon, who indeed built the temple in Jerusalem. But through his mediatorial work the Son of God completely overshadowed Solomon.) 1 1 2 8 0 “tw://bible.*?id=10.7.0|AUTODETECT|”

The author of Hebrews evidently chose this Old Testament passage because of its messianic significance. The allusions to ) 7 1 -1 9 0 “tw://bible.*?id=10.7.0|AUTODETECT|”

II Samuel 7) 1 1 -1 9 0 “tw://bible.*?id=42.1.32-42.1.33|AUTODETECT|”

in the New Testament 7 1 -1 9 0 “tw://bible.*?id=42.1.32-42.1.33|AUTODETECT|”

Luke 1:32 33) 1 1 -1 9 0 “tw://bible.*?id=43.7.42|AUTODETECT|”

; and in ) 7 1 -1 9 0 “tw://bible.*?id=43.7.42|AUTODETECT|”

John 7:42) 1 1 -1 9 0 0

) indicate that the passage was applied to the Messiah.��17��) 1 1 2 8 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

3.) 7 1 -1 9 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

Deuteronomy 32:43) 1 2 2 8 0 0

1:6) 6. And again, when God brings his firstborn into the world, he says, Let all God s angels worship him. ) 1 1 2 8 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

From a well-known messianic psalm and a similar passage from a historical book the writer of Hebrews turns to the Hymn of Moses, recorded in ) 7 1 -1 9 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

Deuteronomy 32) 1 1 -1 9 0 0

and used in temple services and local synagogues. The Jews considered the concluding verses of this hymn to be messianic.��18��) 1 1 2 8 0 0

This quotation is introduced by the phrase and again, which is followed by the clause when God brings his firstborn into the world. The subject is God the Father, who brings his Son into the world. But when did or will this take place? The question remains: should the translation from the Greek read, And again, when God brings his firstborn into the world or But when God shall bring again his firstborn into the world ?��19��) 1 1 2 8 0 “tw://bible.*?id=42.2.13|AUTODETECT|”

The first translation is a reference to the birth of Jesus, when a multitude of the heavenly host praised God in the fields near Bethlehem 7 1 -1 9 0 “tw://bible.*?id=42.2.13|AUTODETECT|”

Luke 2:13) 1 1 -1 9 0 “tw://bible.*?id=40.24.31|AUTODETECT|”

). The second translation is an amplification of Jesus discourse on the end of the age. At the end of time he will send his angels with a loud trumpet call 7 1 -1 9 0 “tw://bible.*?id=40.24.31|AUTODETECT|”

Matt. 24:31) 1 1 -1 9 0 0

); that is, the angels of God will worship the Son when he returns at the close of this age. However, why does the writer of Hebrews speak of a second coming of Jesus when he has not said anything in the immediate context about Christ s first coming? It seems more appropriate to prefer the first translation, for it logically follows the quotations in verses 5 and 6.) 1 1 2 8 0 “tw://bible.*?id=42.2.7|AUTODETECT|”

The word firstborn in verse 6 7 1 -1 9 0 “tw://bible.*?id=42.2.7|AUTODETECT|”

Luke 2:7) 1 1 -1 9 0 “tw://bible.*?id=45.8.29|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.8.29|AUTODETECT|”

Rom. 8:29) 1 1 -1 9 0 “tw://bible.*?id=51.1.15|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=51.1.15|AUTODETECT|”

Col. 1:15) 1 1 -1 9 0 “tw://bible.*?id=51.1.18|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=51.1.18|AUTODETECT|”

18) 1 1 -1 9 0 “tw://bible.*?id=58.11.28|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.11.28|AUTODETECT|”

Heb. 11:28) 1 1 -1 9 0 “tw://bible.*?id=58.12.23|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.12.23|AUTODETECT|”

12:23) 1 1 -1 9 0 “tw://bible.*?id=66.1.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=66.1.5|AUTODETECT|”

Rev. 1:5) 1 1 -1 9 0 “tw://bible.*?id=19.89.27|AUTODETECT|”

) qualifies the word Son and is a title given to Jesus. We cannot determine when that title was given, because the writers who use the term apply it to creation, resurrection, dignity, and honor. The psalmist records a blessing upon David when God said, I will also appoint him my firstborn 7 1 -1 9 0 “tw://bible.*?id=19.89.27|AUTODETECT|”

Ps. 89:27) 1 1 -1 9 0 0

). The Son, as the firstborn, enters the inhabited world of men. The word world is Hellenic and was used in ordinary speech to refer to the populated world.��20��) 1 1 2 8 0 “tw://bible.*?id=58.1.14|AUTODETECT|”

a. The quotation itself shows that not only is the Son greater than angels, but He is worshipped by angels. ��21�� The Son is the Creator of the angels, and God orders these creatures to show homage to his Son. The angels, because they are created, must serve the Son and those who will inherit salvation 7 1 -1 9 0 “tw://bible.*?id=58.1.14|AUTODETECT|”

Heb. 1:14) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

b. The origin of the quotation seems to be a Greek translation of the Hymn of Moses 7 1 -1 9 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

Deut. 32:43) 1 1 -1 9 0 0

). The translation based on the Hebrew text is rendered:) 1 8 2 8 0 0

Rejoice, O nations, with his people,) for he will avenge the blood of his servants;) he will take vengeance on his enemies) and make atonement for his land and people.) The Septuagint and the Dead Sea Scrolls show an addition to the first line of the verse.) Rejoice, O nations, with his people,) and let all the angels worship him,) for he will avenge the blood of his servants.) 1 1 2 8 0 “tw://bible.*?id=19.97.7|AUTODETECT|”

In the Septuagint version of ) 7 1 -1 9 0 “tw://bible.*?id=19.97.7|AUTODETECT|”

Psalms 97:7) 1 1 -1 9 0 “tw://bible.*?id=19.96.7|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=19.96.7|AUTODETECT|”

Ps. 96:7) 1 1 -1 9 0 0

, LXX) we read the exhortation: Worship him[,] all you his angels. The translation based on the Hebrew text reads, Worship him, all you gods! ) 1 1 2 8 0 “tw://bible.*?id=58.1.6|AUTODETECT|”

c. The Hymn of Moses is quoted and alluded to more than any other portion from the Book of Deuteronomy. The writer of Hebrews quotes twice from this hymn 7 1 -1 9 0 “tw://bible.*?id=58.1.6|AUTODETECT|”

Heb. 1:6) 1 1 -1 9 0 “tw://bible.*?id=58.10.30|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=58.10.30|AUTODETECT|”

10:30) 1 1 -1 9 0 “tw://bible.*?id=45.10.19|AUTODETECT|”

). In his letter to the Romans, Paul cites the hymn three times 7 1 -1 9 0 “tw://bible.*?id=45.10.19|AUTODETECT|”

Rom. 10:19) 1 1 -1 9 0 “tw://bible.*?id=45.12.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.12.19|AUTODETECT|”

12:19) 1 1 -1 9 0 “tw://bible.*?id=45.15.10|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=45.15.10|AUTODETECT|”

15:10) 1 1 -1 9 0 “tw://bible.*?id=66.15.0|AUTODETECT|”

). Allusions to this hymn are found in Matthew, Luke, John, Acts, Romans, I Corinthians, II Corinthians, Ephesians, Hebrews, I John, and Revelation. John records in ) 7 1 -1 9 0 “tw://bible.*?id=66.15.0|AUTODETECT|”

Revelation 15) 1 1 -1 9 0 “tw://bible.*?id=66.15.3|AUTODETECT|”

that the victorious saints were given harps by God and sang the song of Moses the servant of God 7 1 -1 9 0 “tw://bible.*?id=66.15.3|AUTODETECT|”

Rev. 15:3) 1 1 -1 9 0 0

). This reference to the heavenly use of the Hymn of Moses reflects its liturgical use in the church on earth. And in the church on earth the hymn was sung in languages other than Hebrew. The Jews living in dispersion used the Greek rendition of this song, from which the author of Hebrews quoted a line that describes the superiority of the Son over the angels.) 1 1 2 8 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

The addressee in ) 7 1 -1 9 0 “tw://bible.*?id=5.32.43|AUTODETECT|”

Deuteronomy 32:43) 1 1 -1 9 0 0

is the Lord God, who must be worshiped by his angels. This homage the writer of Hebrews (having clearly established the divinity of Jesus) transfers to the Son. The quotation reinforces the author s teaching about the deity of Christ.) 1 2 2 8 0 0

) Doctrinal Considerations in 1:5 6) 1 1 2 8 0 “tw://bible.*?id=45.8.17|AUTODETECT|”

Angels do not share in God s promises; they have no part in the inheritance that is accorded to believers 7 1 -1 9 0 “tw://bible.*?id=45.8.17|AUTODETECT|”

Rom. 8:17) 1 1 -1 9 0 0

). Scripture does not say that any angel is God s Son; therefore an angel, although exalted by being in the presence of God, is in no way equal to, nor can in any way be compared to, the Son of God.) 1 1 2 8 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

The writer of Hebrews quotes from the Hymn of Moses as it was rendered in the Septuagint. The Greek translation of ) 7 1 -1 9 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

Deuteronomy 32) 1 1 -1 9 0 0

was well known to him and his audience because in the dispersion the Jews used the Septuagint in the synagogues. The early Christians adopted the liturgy with variations to express the Christian emphasis.) 1 1 2 8 0 0

The author s use of a quote from the Septuagint that is without an exact equivalent in the Hebrew text in our possession does not mean that the doctrine of inspiration has been undermined. The Holy Spirit, who is the primary author of Scripture and inspired every human writer, directed the author of Hebrews to select a quote from the Hymn of Moses in the Greek. When the author incorporated the line into his epistle, that line became inspired Scripture.) 1 1 2 8 0 “tw://bible.*?id=58.1.4|AUTODETECT|”

The word today (v. 5) is not limited to designating a specific time but ought to be understood in a broader sense. For example, the declaration of Christ s sonship was effective not only on the day of his resurrection, but also on the day of his ascension and his session at the right hand of God the Father 7 1 -1 9 0 “tw://bible.*?id=58.1.4|AUTODETECT|”

Heb. 1:4) 1 1 -1 9 0 0

).) 1 10 2 8 0 0

) Greek Words, Phrases, and Constructions in 1:5 6) Verse 5) �1 ������ in the Septuagint the phrase ������ ���� occurs frequently. The definite article points to the angels as a class.) �1�� without the definite article the noun is to be understood in the absolute sense: My Son you are ; not You, too, are my son. ) ��� & ��, �| & �� the use of the personal pronouns shows the emphasis the writer wishes to express in this rather short sentence.) ��������� the use of the perfect of ������ conveys the idea of a completed state, constitutes a declaration of sonship, and relates an action that continues perpetually and eternally.) Verse 6) �0������ the aorist active subjunctive of �0����. The aorist signifies single occurrence of an action but says nothing about the time itself.) ��������������� the verb ��������� means to bow down, to show respect, to worship by falling down. The verb form is the aorist active imperative, which implies command as well as consent.) 1 1 2 8 0 “tw://bible.*?id=19.104.4|AUTODETECT|”

4.) 7 1 -1 9 0 “tw://bible.*?id=19.104.4|AUTODETECT|”

Psalms 104:4) 1 5 2 8 0 0

1:7) 7. In speaking of the angels he says,) He makes his angels winds,) his servants flames of fire. ) The contrast between the Son of God and the angels is evident to the writer. Nowhere in Scripture are angels given a title that indicates they are equals of the Son. Instead, as creatures they are servants of God and stand ready to do his bidding.) 7 1 2 8 0 “tw://bible.*?id=19.104.0|AUTODETECT|”

Psalms 104) 1 1 -1 9 0 “tw://bible.*?id=19.104.12|AUTODETECT|”

is a nature psalm, well known to Jewish and early Christian worshipers, who sang the psalm in synagogues and churches. In the liturgy of the synagogue the psalm was sung on Friday evenings and Saturday mornings.��22�� The synoptic Gospels quote ) 7 1 -1 9 0 “tw://bible.*?id=19.104.12|AUTODETECT|”

Psalms 104:12) 1 1 -1 9 0 “tw://bible.*?id=40.13.32|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=40.13.32|AUTODETECT|”

Matt. 13:32) 1 1 -1 9 0 “tw://bible.*?id=41.4.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.4.32|AUTODETECT|”

Mark 4:32) 1 1 -1 9 0 “tw://bible.*?id=42.13.19|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.13.19|AUTODETECT|”

Luke 13:19) 1 1 -1 9 0 “tw://bible.*?id=19.104.35|AUTODETECT|”

). The great multitude that praises God in heaven makes use of ) 7 1 -1 9 0 “tw://bible.*?id=19.104.35|AUTODETECT|”

Psalms 104:35) 1 1 -1 9 0 “tw://bible.*?id=66.19.1|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=66.19.1|AUTODETECT|”

Rev. 19:1) 1 1 -1 9 0 “tw://bible.*?id=66.19.3|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.19.3|AUTODETECT|”

3) 1 1 -1 9 0 “tw://bible.*?id=66.19.6|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=66.19.6|AUTODETECT|”

6) 1 1 -1 9 0 0

). In the early church the psalm was not unknown.) 1 1 2 8 0 “tw://bible.*?id=19.104.4|AUTODETECT|”

The writer of Hebrews quotes from the Greek translation of this psalm because of the key word angels. In most translations of ) 7 1 -1 9 0 “tw://bible.*?id=19.104.4|AUTODETECT|”

Psalms 104:4) 1 1 -1 9 0 0

, the word angels does not appear. The verse is translated) 1 2 2 8 0 0

He makes winds his messengers,) flames of fire his servants.��23��) 1 1 2 8 0 “tw://bible.*?id=19.104.2-19.104.3|AUTODETECT|”

The psalmist ascribes splendor and majesty to God, who as the Creator stretches out the heavens like a tent and lays the beams of his upper chambers on their waters 7 1 -1 9 0 “tw://bible.*?id=19.104.2-19.104.3|AUTODETECT|”

Ps. 104:2 3) 1 1 -1 9 0 0

). Clouds and winds stand at his call because they are (figuratively) his means of transportation. Winds are his messengers; bolts of lightning, his servants. God is in perfect control of his creation.) 1 1 2 8 0 0

However, in the Septuagint, the word angels is predominant because it is the first of two direct objects (that is, the word angels comes before the term winds, not vice versa). For the writer of Hebrews, who had the Greek translation at his disposal, the text read: He makes his angels winds, not He makes winds his messengers. ) 1 1 2 8 0 “tw://bible.*?id=19.104.0|AUTODETECT|”

The writer uses the quotation from ) 7 1 -1 9 0 “tw://bible.*?id=19.104.0|AUTODETECT|”

Psalms 104) 1 1 -1 9 0 0

to emphasize the subservient state of the angels. They are like winds and bolts of lightning, which are part of God s creation and completely obedient to his will. The text compares angels to winds and flames of fire to indicate that their deeds are as transient as changes in nature.) 1 1 2 8 0 0

God uses angels to execute his will, and they serve him in a mighty way, forceful as the wind and destructive as a streak of lightning. When their task is completed, however, they return to him as humble and obedient servants. Although they perform mighty deeds, they remain lowly attendants.) 1 1 2 8 0 “tw://bible.*?id=58.1.2|AUTODETECT|”

The comparison between the Son and the angels is a further elaboration of the first four verses of chapter 1. God appointed the Son heir of all things, and through [him] made the universe 7 1 -1 9 0 “tw://bible.*?id=58.1.2|AUTODETECT|”

Heb. 1:2) 1 1 -1 9 0 0

). The words he makes in the sentence he makes his angels winds point to the Creator who made all things and who by implication relegates angels to the status of created beings.) 1 1 2 8 0 “tw://bible.*?id=19.45.6-19.45.7|AUTODETECT|”

5.) 7 1 -1 9 0 “tw://bible.*?id=19.45.6-19.45.7|AUTODETECT|”

Psalms 45:6 7) 1 7 2 8 0 0

1:8 9) 8. But about the Son he says,) Your throne, O God, will last for ever and ever,) and righteousness will be the scepter of your kingdom. ) The contrast between angels and Son is expressed most characteristically by means of the two quotations from the Psalter.) The first quoted psalm (104) is a nature psalm that extols the works of God in creation and in the fourth verse, according to the Greek translation, speaks about the angels role as servants.) The second psalm (45) portrays an earthly king who celebrates his wedding. After the introduction (v. 1), the psalmist describes the excellence and grace of the king (vv. 3 4), his victory in battle (v. 5), his rule of justice and righteousness (vv. 6 7), and his joy in his palace and in the daughters of kings (vv. 8 9). The second part of this psalm (vv. 10 15) concerns the bride and her companions. The conclusion follows in verses 16 17.��24��) 1 1 2 8 0 “tw://bible.*?id=19.45.2|AUTODETECT|”

The psalm is typological of the Messiah. Only in the advent of the Son of God is the description of the king s wedding completely fulfilled. The Jewish rabbis understood this psalm as a nuptial hymn composed for the occasion of the marriage of a king of Israel.��25�� An Aramaic translation or paraphrase, Targum Jonathan (which dates from the first centuries of the Christian era), gives this rendition of ) 7 1 -1 9 0 “tw://bible.*?id=19.45.2|AUTODETECT|”

Psalms 45:2) 1 1 -1 9 0 “tw://bible.*?id=58.1.0|AUTODETECT|”

Your beauty, O king Messiah, is greater than that of the sons of men. ��26�� That Christians of the first and second centuries considered that Jesus Christ fulfilled the words of the psalm is obvious from the context and the application in ) 7 1 -1 9 0 “tw://bible.?id=58.1.0|AUTODETECT|” Hebrews 1) 1 1 -1 9 0 “tw://bible.?id=19.45.6-19.45.7|AUTODETECT|” and from such writers as Justin Martyr and Irenaeus, who quote ) 7 1 -1 9 0 “tw://bible.?id=19.45.6-19.45.7|AUTODETECT|” Psalms 45:6 7) 1 1 -1 9 0 0 numerous times.��27��) 1 1 2 8 0 0 The person addressed in the first chapter of Hebrews is called the Son; thus far no other name has been given to him. The author of the epistle writes, But about the Son he [God] says. The Son, divine and eternal (as the author has shown earlier), is the king seated at the right hand of the Majesty in heaven.) 1 1 2 8 0 “tw://bible.?id=19.45.0|AUTODETECT|” The writer selects verses 6 7 of ) 7 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” Psalms 45) 1 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” and applies them to the Son to emphasize the deity of the Son. These particular words form the core of ) 7 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” Psalms 45) 1 1 -1 9 0 0 because of their message to the king: Your throne, O God, will last for ever and ever (v. 6). The reference to the perpetual stability of the king s throne may point to the Davidic line.) 1 1 2 8 0 “tw://bible.?id=19.45.6|AUTODETECT|” Of much greater importance is the appellation O God, which teaches the divinity of the Son. The question raised by translators of ) 7 1 -1 9 0 “tw://bible.?id=19.45.6|AUTODETECT|” Psalms 45:6) 1 1 -1 9 0 “tw://bible.?id=58.1.8|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.1.8|AUTODETECT|” Hebrews 1:8) 1 1 -1 9 0 “tw://bible.?id=19.45.6|AUTODETECT|” is whether the word God is an address or a predicate construction that should be translated Your throne is God. ��28�� According to ancient translations of ) 7 1 -1 9 0 “tw://bible.?id=19.45.6|AUTODETECT|” Psalms 45:6) 1 1 -1 9 0 0 , the address O God makes excellent sense, and the author of Hebrews uses this address to express the deity of Christ.��29��) 1 5 2 8 0 0 To reveal the stability of the king s throne that is, the throne of the Son the writer of Hebrews quotes the rest of the verse: and righteousness will be the scepter of your kingdom. The scepter in the hand of the Son is a scepter of righteousness to administer justice and equity. Says John Calvin, But righteousness in the kingdom of Christ has a wider meaning; for he by his Gospel, which is his spiritual scepter, renews us after the righteousness of God. ��30��) 9. You have loved righteousness and hated wickedness;) therefore God, your God, has set you) above your companions) by anointing you with the oil of joy. ) 1 1 2 8 0 “tw://bible.?id=40.6.33|AUTODETECT|” The divine kingship could not be assumed by any Israelite monarch; only the Son of David, Jesus Christ, fulfilled the words of the psalm. He has loved righteousness and hated wickedness, as he demonstrated during his earthly ministry. The question, however, is whether the words of the quotation can be applied to a particular event or period in Jesus ministry. We ought not limit the verse to designating any particular moment in the life of Christ, but rather understand it as a description of his nature. Jesus loves righteousness and desires that the people in his kingdom also love righteousness and hate wickedness. Righteousness is the foundation of his kingdom. Thus he exhorts his followers to seek first the kingdom of God and his righteousness 7 1 -1 9 0 “tw://bible.*?id=40.6.33|AUTODETECT|” Matt. 6:33) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 It is because of Christ s love for righteousness that God has anointed Jesus with the oil of joy. Obviously, Jesus Christ is the Anointed of God from eternity to eternity. There is no particular moment at which Jesus began his love for righteousness and after which he was anointed.) We do well to understand the phrases scepter of righteousness and oil of joy as Hebraic idioms that were translated literally into Greek.) a. Thus, the phrase scepter of righteousness actually means that the king holds in his hand a scepter, which symbolizes royal authority. The king can hold out the scepter to invite someone to approach his throne, or he can sway his scepter to demand silence. By means of this instrument the king rules.

How does the king execute his rule? Justly!) 1 1 2 8 0 “tw://bible.?id=23.61.3|AUTODETECT|” b. Likewise, the phrase oil of joy is not a symbolic description of either the baptism of Jesus in the Jordan River or his ascension and session at the right hand of God; rather, it describes the constant administration of his just rule. The application of his justice fills him with joy and happiness, and constitutes his anointing. It is the anointed Son who, set above his companions, shares his happiness with them 7 1 -1 9 0 “tw://bible.?id=23.61.3|AUTODETECT|” Isa. 61:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.3.1|AUTODETECT|” c. The word companions implies that the companions of Jesus share in his righteousness and joy. The word is used not of angels but of Jesus followers, who share in the heavenly calling 7 1 -1 9 0 “tw://bible.?id=58.3.1|AUTODETECT|” Heb. 3:1) 1 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” ).��31�� Hence he is the Christ, we are Christians proceeding from him, as rivulets from a fountain. ��32�� Therefore Jesus is not ashamed to call his companions brothers 7 1 -1 9 0 “tw://bible.?id=58.2.11|AUTODETECT|” Heb. 2:11) 1 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” ). They, too, have an anointing from the Holy One, says John in his first epistle. And he continues, As for you, the anointing you received from him remains in you 7 1 -1 9 0 “tw://bible.?id=62.2.20|AUTODETECT|” I John 2:20) 1 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=62.2.27|AUTODETECT|” 27) 1 1 -1 9 0 0 ).) 1 17 2 8 0 0 A sixteenth-century catechism asks the penetrating question, But why are you called a Christian? and gives the revealing answer:) Because by faith I am a member of Christ) and so I share in his anointing.) I am anointed) to confess his name,) to present myself to him) as a living sacrifice of thanks,) to strive with a free conscience) against sin and the devil in this life,) and afterward to reign with Christ) over all creation) for all eternity.��33��) ) Greek Words, Phrases, and Constructions in 1:7 8) Verse 7) ��x� ��� & ��x� �� the contrast between verse 7 and verse 8 is clear and unequivocal because of the particles ��� and ��. The contrast is between the angels on the one hand and the Son on the other. The preposition ���� followed by the accusative case conveys the idea with reference to.) ��z� ������� �P��� �������� the two accusatives are double, depending on the present participle �����, which conveys the thought that God is constantly using and sending them. Of the two direct objects, ������� has the definite article and therefore comes first in translation.) 1 1 2 8 0 “tw://bible.?id=44.7.30|AUTODETECT|” ��z� ���������z� ���x� ����� the double accusative gives priority to the word ����������� because of the definite article; �����, therefore, takes second place. The singular accusative ����� (from ����) is used collectively. The reading ���x� ����� seems to be an integral part of the New Testament wording; the combination of ��� and ���� occurs six times 7 1 -1 9 0 “tw://bible.?id=44.7.30|AUTODETECT|” Acts 7:30) 1 1 -1 9 0 “tw://bible.?id=53.1.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.8|AUTODETECT|” II Thess. 1:8) 1 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.7|AUTODETECT|” Heb. 1:7) 1 1 -1 9 0 “tw://bible.?id=66.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.14|AUTODETECT|” Rev. 1:14) 1 1 -1 9 0 “tw://bible.?id=66.2.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.18|AUTODETECT|” 2:18) 1 1 -1 9 0 “tw://bible.?id=66.19.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.19.12|AUTODETECT|” 19:12) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Verse 8) �x� �1�� the definite article preceding �1�� is balanced by the definite article in the introduction of verse 7, ��v ��x� �r� ��z� �������.) 1 1 2 8 0 “tw://bible.?id=19.45.7|AUTODETECT|” ���/�P��� the reading �P��� is supported by excellent witnesses, although the text of ) 7 1 -1 9 0 “tw://bible.?id=19.45.7|AUTODETECT|” Psalms 45:7) 1 1 -1 9 0 “tw://bible.?id=19.44.7|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=19.44.7|AUTODETECT|” Ps. 44:7) 1 1 -1 9 0 0 , LXX) reads ���. The word �P��� is preferred by some commentators: F. W. Grosheide, Ceslaus Spicq, and B. F. Westcott. Thus, if one reads �P��� the words A ���� must be taken not as vocative (an interpretation that is preferred by most exegetes), but as the subject (or predicate nominative), an interpretation that is generally regarded as highly improbable. ��34��) 1 1 2 8 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” 6. ) 7 1 -1 9 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” Psalms 102:25 27) 1 4 2 8 0 0 1:10 12) 10. He also says,) In the beginning, O Lord, you laid the foundations of the earth,) and the heavens are the work of your hands. ) 1 1 2 8 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” The sixth quotation from the Old Testament is taken from ) 7 1 -1 9 0 “tw://bible.?id=19.102.25-19.102.27|AUTODETECT|” Psalms 102:25 27) 1 1 -1 9 0 “tw://bible.?id=58.1.2-58.1.3|AUTODETECT|” . The psalm, actually a prayer of a believer who is grieving for Zion, ends with a song of praise about the unchangeableness of God. The writer of Hebrews applies this song of praise to Christ, the eternal Son of God. The author needed the words of this psalm to explain the introduction to his epistle: But in these last days [God] has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe. The Son is the radiance of God s glory and the exact representation of his being, sustaining all things by his powerful word 7 1 -1 9 0 “tw://bible.?id=58.1.2-58.1.3|AUTODETECT|” Heb. 1:2 3) 1 1 -1 9 0 0 ). The sixth quotation therefore was prompted by the introduction, in which the writer set forth the doctrine of the eternity of the Son, through whom everything was created and through whom all things are sustained. What formerly was said of Israel s God has now been applied to Jesus Christ. The Son of God is Creator and Upholder of the universe and as such is far superior to angels. For that reason, the writer of Hebrews emphasizes the pronoun you to express the contrast between the Lord, [who] laid the foundations of the earth, in the beginning and the angels, who serve only as God s messengers.) 1 1 2 8 0 “tw://bible.?id=19.102.25|AUTODETECT|” In the original Hebrew text of ) 7 1 -1 9 0 “tw://bible.?id=19.102.25|AUTODETECT|” Psalms 102:25) 1 1 -1 9 0 “tw://bible.?id=19.102.0|AUTODETECT|” , the address Lord is lacking; the Greek translators supplied the word, which was used as a title of respect by those who addressed Jesus. The author of Hebrews, who relied on the Greek translation of the Old Testament, understandably applied this section of ) 7 1 -1 9 0 “tw://bible.?id=19.102.0|AUTODETECT|” Psalms 102) 1 1 -1 9 0 0 to the Christ, because the title Lord appeared in the Greek text.) 1 1 2 8 0 “tw://bible.?id=1.1.0|AUTODETECT|” The phrase in the beginning immediately calls to mind the creation account in Genesis. And the words laid the foundations of the earth are a figure of speech, a synonym for creation.��35�� The creation of the heavens and the earth is recorded in ) 7 1 -1 9 0 “tw://bible.?id=1.1.0|AUTODETECT|” Genesis 1) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” . It is but natural that for reasons of balance and completion the psalmist says, And the heavens are the works of your hands. Paul summarized all of these comments by saying of the Christ that by him all things were created: things in heaven and on earth 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 11. They will perish, but you remain;) they will all wear out like a garment.) 12. You will roll them up like a robe;) like a garment they will be changed.) But you remain the same,) and your years will never end. ) The message of this portion of the psalm is the unchangeableness of God, a characteristic that the writer of Hebrews ascribes to the Son. Everything changes, deteriorates, passes away except the Creator. Henry F. Lyte captured the thought when he wrote:) Change and decay) in all around I see;) O Thou who changest not,) abide with me.) Although heaven and earth have been created by the Son who is eternal, they do not share his eternity.

They are and will remain temporal. The heavens and certain parts of the earth (for example, the mountains) seem to exhibit timelessness. Yet they are subject to change, as Isaiah prophesies: Lift up your eyes to the heavens, look at the earth beneath; the heavens will vanish like smoke, the earth will wear out like a garment and its inhabitants die like flies. But my salvation will last forever, my righteousness will never fail (51:6).) Everything the Creator has made bears the mark of time. The psalmist uses the illustration of a garment that changes, gradually deteriorates, is eventually rolled up and discarded. The Creator, however, lives forever; he is the same because his years never end.

His years never end inasmuch as they never began. The Son has no beginning and no end. Certainly this can never be said of angels, who may live eternally in the presence of God. Their beginning dates from the moment the Son created them.) 1 1 2 8 0 “tw://bible.?id=19.102.0|AUTODETECT|” The citation from ) 7 1 -1 9 0 “tw://bible.?id=19.102.0|AUTODETECT|” Psalms 102) 1 1 -1 9 0 0 teaches the distinguishing characteristics of the Son: he is the Creator, almighty, unchangeable, and eternal. The preexistence of the Son is indicated by the phrase in the beginning; his permanence, by the clause you remain the same; and his eternity, by the words your years will never end.��36��) 1 9 2 8 0 0 ) Doctrinal Considerations in 1:10 12) The comparison in verses 10, 11, and 12 is between the Creator and his creatures. That which is created shall perish, but the Creator transcends time and space and therefore remains forever.) He who is unchangeable is far superior to that which is changeable.) The contrast between the Son and the perishable heaven and earth is intensified by means of the frequent use of personal pronouns (for instance, they will perish, but you remain ; italics added).) ) Greek Words, Phrases, and Constructions in 1:10 12) Verse 10) �� the first word in the sentence receives the emphasis. The author has deliberately taken this second person pronoun from its original place and has given it prominence by putting it first in the sentence.) 1 1 2 8 0 “tw://bible.?id=43.1.1|AUTODETECT|” ���� ���� the phrase in the beginning 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 1 1 -1 9 0 0 ) differs from ���� ���� in number. The former, in the singular, denotes a point in time; the latter, in the plural, seems to refer to periods of time.) 1 3 2 8 0 0 Verse 11) ��������� some manuscripts accent the verb as a future active indicative ���������, but this tense does not suit the context. The present tense, referring to the permanence of the Son, is contrasted with the passing nature of heaven, earth, and the objects of the earth (robe and garment) expressed in future tenses. The verb ��������� is a compound with a perfective connotation, denoting the Son s eternity.) Verse 12) 1 1 2 8 0 “tw://bible.?id=66.6.14|AUTODETECT|” ������ the word is the future active indicative of ����� 7 1 -1 9 0 “tw://bible.?id=66.6.14|AUTODETECT|” Rev. 6:14) 1 1 -1 9 0 0 ). A few manuscripts have the reading �������, the future active indicative of ������ (I change), most likely because of �����������, the second future passive indicative, which occurs shortly thereafter.) 1 1 2 8 0 0 a� 1������ although the phrase is omitted in some manuscripts, its inclusion receives strong support from early and varied witnesses. Says Metzger, in his Textual Commentary, p. 663, The absence of the words from most witnesses is the result of conformation to the text of the Septuagint. ) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” 7. ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 5 2 8 0 0 1:13) 13. To which of the angels did God ever say,) Sit at my right hand) until I make your enemies) a footstool for your feet ?) 1 1 2 8 0 “tw://bible.?id=58.1.5|AUTODETECT|” This introductory sentence resembles the one in ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Hebrews 1:5) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” . Interestingly, the author of the epistle begins his series of seven quotations with the question, For to which of the angels did God ever say, and ends the series with the same rhetorical question, which expects a negative answer. The first six quotations lead to the climax in the last one, taken from ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” . No angels have ever been given the honor of sitting at God s right hand, although their work may be important. Nowhere does God ever honor an angel by giving him a reward for services performed; nowhere does God promise an angel any gift, distinction, or rank. An angel is an angel and will remain an angel. By contrast, the Son, after he had provided purification for sins, & sat down at the right hand of the Majesty in heaven 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 0 ). The Son took his place of honor in answer to the Father s invitation to sit at his right hand.) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” Of all the psalm quotations in the New Testament, ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.44|AUTODETECT|” is quoted and alluded to most often. It is quoted in ) 7 1 -1 9 0 “tw://bible.?id=40.22.44|AUTODETECT|” Matthew 22:44) 1 1 -1 9 0 “tw://bible.?id=41.12.36|AUTODETECT|” and the parallel places ) 7 1 -1 9 0 “tw://bible.?id=41.12.36|AUTODETECT|” Mark 12:36) 1 1 -1 9 0 “tw://bible.?id=42.20.42-42.20.43|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.20.42-42.20.43|AUTODETECT|” Luke 20:42 43) 1 1 -1 9 0 “tw://bible.?id=44.2.34-44.2.35|AUTODETECT|” , as well as in ) 7 1 -1 9 0 “tw://bible.?id=44.2.34-44.2.35|AUTODETECT|” Acts 2:34 35) 1 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” Hebrews 1:13) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” . Writers allude to ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” in ) 7 1 -1 9 0 “tw://bible.?id=40.26.64|AUTODETECT|” Matthew 26:64) 1 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.62|AUTODETECT|” Mark 14:62) 1 1 -1 9 0 “tw://bible.?id=41.16.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.19|AUTODETECT|” 16:19) 1 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” Luke 22:69) 1 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Romans 8:34) 1 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” I Corinthians 15:25) 1 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.20|AUTODETECT|” Ephesians 1:20) 1 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.1|AUTODETECT|” Colossians 3:1) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Hebrews 1:3) 1 1 -1 9 0 “tw://bible.?id=58.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” a. Jesus himself, in discourse with the Pharisees on the identity of Christ, the Son of David, quoted ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.45|AUTODETECT|” and asked the revealing question: If then David calls him Lord, how can he be his Son? 7 1 -1 9 0 “tw://bible.?id=40.22.45|AUTODETECT|” Matt. 22:45) 1 1 -1 9 0 0 ). Obviously, Jesus is the Messiah.��37��) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” b. Peter, on the day of Pentecost, quoted ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” and, ruling out a possible reference to David, concluded, Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Christ 7 1 -1 9 0 “tw://bible.?id=44.2.36|AUTODETECT|” Acts 2:36) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” c. And Paul, in the resurrection chapter of I Corinthians, applied ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=46.15.27|AUTODETECT|” to Christ, who has put everything under his feet 7 1 -1 9 0 “tw://bible.?id=46.15.27|AUTODETECT|” I Cor. 15:27) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.1.14|AUTODETECT|” The command sit at my right hand is addressed not to David but to Christ, who is elevated to a place of honor, seated next to God the Father. Angels are never asked to be seated; they stand around the throne ready to do God s bidding in the interest of those who will inherit salvation 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.20.21|AUTODETECT|” The words sit at my right hand are not only a symbolic description for the seat of honor; they also conjure up a picture of an oriental court in which the king, seated on his throne, is surrounded by servants. The servants stand in the presence of the king to show their deference. To be asked by the king to take a seat next to him on his right is the greatest honor one could hope to receive. To sit near the king at any time, is the emblem of being on terms of familiarity and friendship with him, for all but his peculiar favourites stand in his presence; but to sit near him when on the throne, is an emblem of rank, and dignity, and power in the kingdom. A seat on the right hand and a seat on the left of the king are just other words for the two most dignified stations in the kingdom. ��38�� The mother of John and James, the sons of Zebedee, asked Jesus whether one of her two sons might sit at his right side and the other at his left side in his kingdom 7 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” Matt. 20:21) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Of the two seats, one on the left hand and one on the right hand, that on the right hand of the king is more honorable. This is the place Jesus received when he completed his mediatorial work:) He ascended into heaven,) and sits at the right hand) of God the Father Almighty.) Apostles Creed) 1 1 2 8 0 “tw://bible.?id=44.7.56|AUTODETECT|” We do not need to think of Jesus continuously seated at the right hand of the Father. Stephen, before he was dragged out of Jerusalem to be killed, said, Look, & I see heaven open and the Son of Man standing at the right hand of God 7 1 -1 9 0 “tw://bible.?id=44.7.56|AUTODETECT|” Acts 7:56) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” ; italics added). Jesus does not quietly spend his time sitting or standing. He is preparing a place for his followers and is subjugating his enemies. Sit at my right hand until I make your enemies a footstool for your feet 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.13|AUTODETECT|” Heb. 1:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=6.10.24|AUTODETECT|” The expression your enemies a footstool for your feet describes an oriental military practice. A victorious king or general would place his feet on the neck of a defeated king 7 1 -1 9 0 “tw://bible.?id=6.10.24|AUTODETECT|” Josh. 10:24) 1 1 -1 9 0 “tw://bible.?id=23.51.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.51.23|AUTODETECT|” Isa. 51:23) 1 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” ) to demonstrate his triumph over his enemy. Jesus must reign until he has put all his enemies under his feet 7 1 -1 9 0 “tw://bible.?id=46.15.25|AUTODETECT|” I Cor. 15:25) 1 1 -1 9 0 “tw://bible.?id=46.15.24|AUTODETECT|” ). When the last enemy, death, has been destroyed, Jesus hands over the kingdom to God the Father 7 1 -1 9 0 “tw://bible.?id=46.15.24|AUTODETECT|” I Cor. 15:24) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 14. Are not all angels ministering spirits sent to serve those who will inherit salvation?) 1 1 2 8 0 “tw://bible.?id=42.1.11-42.1.38|AUTODETECT|” From the throne of God and from the seat of honor, commands are given to angels to work in behalf of and for the benefit of the believers, who will inherit salvation. Whereas Jesus sits enthroned in majesty and grandeur, angels are ministering spirits. They must obey and serve. Not a single angel is excluded. Even archangels, including Gabriel and Michael, are sent by God to work in the interest of the saints 7 1 -1 9 0 “tw://bible.?id=42.1.11-42.1.38|AUTODETECT|” Luke 1:11 38) 1 1 -1 9 0 “tw://bible.?id=65.1.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=65.1.9|AUTODETECT|” Jude 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.7.53|AUTODETECT|” Scripture teaches that angels are ministering spirits, sent to serve those [the people of God] who will inherit salvation. Angels announce the law of God 7 1 -1 9 0 “tw://bible.?id=44.7.53|AUTODETECT|” Acts 7:53) 1 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.19|AUTODETECT|” Gal. 3:19) 1 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.2|AUTODETECT|” Heb. 2:2) 1 1 -1 9 0 “tw://bible.?id=23.6.6-23.6.7|AUTODETECT|” ); deliver messages to God s people 7 1 -1 9 0 “tw://bible.?id=23.6.6-23.6.7|AUTODETECT|” Isa. 6:6 7) 1 1 -1 9 0 “tw://bible.?id=27.8.18-27.8.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.8.18-27.8.19|AUTODETECT|” Dan. 8:18 19) 1 1 -1 9 0 “tw://bible.?id=27.9.20-27.9.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.9.20-27.9.23|AUTODETECT|” 9:20 23) 1 1 -1 9 0 “tw://bible.?id=27.10.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.10.12|AUTODETECT|” 10:12) 1 1 -1 9 0 “tw://bible.?id=27.10.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.10.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=42.1.18-42.1.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.1.18-42.1.19|AUTODETECT|” Luke 1:18 19) 1 1 -1 9 0 “tw://bible.?id=11.19.5|AUTODETECT|” ); minister to the needs of the people of God 7 1 -1 9 0 “tw://bible.?id=11.19.5|AUTODETECT|” I Kings 19:5) 1 1 -1 9 0 “tw://bible.?id=11.19.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=11.19.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=19.91.11-19.91.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.91.11-19.91.12|AUTODETECT|” Ps. 91:11 12) 1 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.10|AUTODETECT|” Matt. 18:10) 1 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.7.38|AUTODETECT|” Acts 7:38) 1 1 -1 9 0 “tw://bible.?id=44.12.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.15|AUTODETECT|” 12:15) 1 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.10|AUTODETECT|” I Cor. 11:10) 1 1 -1 9 0 “tw://bible.?id=26.9.1|AUTODETECT|” ); are appointed guardians of cities and nations 7 1 -1 9 0 “tw://bible.?id=26.9.1|AUTODETECT|” Ezek. 9:1) 1 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” Dan. 10:13) 1 1 -1 9 0 “tw://bible.?id=27.10.20-27.10.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=27.10.20-27.10.21|AUTODETECT|” 20 21) 1 1 -1 9 0 “tw://bible.?id=27.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.11.1|AUTODETECT|” 11:1) 1 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=27.12.1|AUTODETECT|” 12:1) 1 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” ); and will gather the elect at the time of Christ s return 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=41.13.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.27|AUTODETECT|” Mark 13:27) 1 1 -1 9 0 “tw://bible.?id=38.1.12-38.1.13|AUTODETECT|” ). However, the angels have not been commissioned to teach or preach to the elect. Nor are they given power to govern God s people, although the angels stand in the presence of God and share his plans 7 1 -1 9 0 “tw://bible.?id=38.1.12-38.1.13|AUTODETECT|” Zech. 1:12 13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.5.11|AUTODETECT|” The angels constitute a numberless host, for John relates in Revelation that he heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand 7 1 -1 9 0 “tw://bible.?id=66.5.11|AUTODETECT|” Rev. 5:11) 1 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=27.7.10|AUTODETECT|” Dan. 7:10) 1 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” ). Their work continues until the time of the judgment, when Jesus, sitting on his throne, will say to the elect: Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world 7 1 -1 9 0 “tw://bible.?id=40.25.34|AUTODETECT|” Matt. 25:34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=66.21.4|AUTODETECT|” The reference to salvation as an inheritance that the elect will receive on judgment day ought to be understood in the broadest possible sense. When the elect are in the presence of Christ, they will no more experience death, mourning, crying, or pain 7 1 -1 9 0 “tw://bible.?id=66.21.4|AUTODETECT|” Rev. 21:4) 1 1 -1 9 0 0 ). They will enter a blessed and glorious state reserved for them and given to them for eternity. They shall be with Christ forever. That is the fullness of inherited salvation.) 1 10 2 8 0 0 In this quotation the contrast between the Son and the angels has been brought to a climax: Jesus is sitting on the throne and is sending the angels to serve the believers. The contrast indeed is striking. In spite of their holiness, their status, and their dignity, the angels continue to function as ministering spirits to the inheritors of salvation. In a sense, therefore, angels are inferior to the saints.) ) Doctrinal Considerations in 1:13 14) In contrasting the Son with the angels, the writer of Hebrews begins and ends his set of seven quotations with rhetorical questions that expect a negative answer. The response to the question, For to which of the angels did God ever say (v. 5) is: to no one. The same is true of the question in verse 13.

However, in the concluding verse of chapter 1, the writer poses a rhetorical question that expects a positive answer. Are not all angels ministering spirits sent to serve those who will inherit salvation? The answer is: Yes, all of them are.) The Son has been given the place of highest honor; that is, he is seated next to God the Father. The throne of God is the throne of Jesus, who rules until all his enemies are conquered.) All angels are ministering spirits. Obviously, the text speaks only of the angels that have not fallen into sin. Every angel, regardless of status, has been ordered to minister to the needs of the saints.) The saints do not have to doubt their salvation.

Their inheritance is waiting for them when they, in the last day, stand before the judgment throne.) ) Greek Words, Phrases, and Constructions in 1:13 14) Verse 13) 1 1 2 8 0 “tw://bible.?id=58.1.5|AUTODETECT|” �4����� the perfect active indicative is used here in distinction from the aorist active indicative �6��� in ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Hebrews 1:5) 1 1 -1 9 0 “tw://bible.?id=58.4.3|AUTODETECT|” . For the use of the perfect see ) 7 1 -1 9 0 “tw://bible.?id=58.4.3|AUTODETECT|” Hebrews 4:3) 1 1 -1 9 0 “tw://bible.?id=58.4.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=58.4.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=58.10.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.9|AUTODETECT|” 10:9) 1 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.13.5|AUTODETECT|” 13:5) 1 1 -1 9 0 “tw://bible.?id=44.13.34|AUTODETECT|” . Also consult ) 7 1 -1 9 0 “tw://bible.?id=44.13.34|AUTODETECT|” Acts 13:34) 1 1 -1 9 0 0 .) 1 8 2 8 0 0 ����� the present middle imperative, second person singular of ������� indicates that the Son is indeed seated next to God the Father and is told to continue to do so.) � ������ ��� the adjective ������ is given in the neuter plural with the noun ���� (parts) understood. The Greeks used this expression idiomatically, although often in the singular ! ����p [����] (the right hand).) �� � �� the temporal construction with the aorist active subjunctive of ������ shows the finality of the matter.) Verse 14) �P�v the strengthened form of �T. It introduces a rhetorical question that expects an affirmative reply.) ������ because of its position in the sentence, the adjective ������ is emphatic.) ������������ the present passive participle in the neuter plural modifying �������� indicates that angels are constantly being sent out to aid the saints.) ��� the author of Hebrews could have used Q��� (in behalf of). Instead he chose ��� with the accusative to show cause.) 1 1 2 8 0 “tw://bible.?id=44.12.6|AUTODETECT|” ��z� ��������� although the verb ����� is found with the future infinitive 7 1 -1 9 0 “tw://bible.?id=44.12.6|AUTODETECT|” Acts 12:6) 1 1 -1 9 0 “tw://bible.?id=48.3.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.23|AUTODETECT|” Gal. 3:23) 1 1 -1 9 0 “tw://bible.?id=66.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.2|AUTODETECT|” Rev. 3:2) 1 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” ), it is generally followed by the present infinitive (eighty-four times in the New Testament). The present active participle , in the context of ) 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Hebrews 1:14) 1 1 -1 9 0 0 , conveys the idea of an action that must or certainly will take place.) 1 9 2 8 0 0 Summary of Chapter 1) The central figure in chapter 1 is the Son of God, who is introduced not by name but rather as Creator of the universe, Redeemer of his people, and King who rules at God s right hand. The author of Hebrews formulates themes that he develops in the remainder of his epistle.) The Son of God is superior to angels, says the author of Hebrews. He writes not to discredit angels, but to direct attention to the exalted position of the Son. He proves his point by quoting from the Old Testament seven times, chiefly from the Book of Psalms. The author shows that the Son of God is eternal and unchangeable, and rules in royal splendor, seated at God s right hand. Angels, by contrast, are ministering spirits who are told to serve the elect people of God.) ) ) ) ) 1 Among the translations that most successfully reflect the emphasis and the alliteration of the original are the Dutch translation of 1637, Staten Vertaling ( God, voortijds veelmaal en op velerlei wijze tot de vaderen gesproken hebbende door de profeten, heeft in deze laatste dagen gesproken door de Zoon ) and the Spanish translation of 1602 ( Dios, habiendo hablado muchas veces y en muchas maneras en otro tiempo � los padres por los profetas, en estos postreros d�as nos ha hablado por el Hijo ).) 2 F.

F. Bruce, The Epistle to the Hebrews, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1964), p. 3.) 1 1 2 8 0 “tw://bible.?id=58.1.5|AUTODETECT|” 3 The R.S.V. gives the literal translation by a Son. But the noun is used in an absolute sense of the word and is equivalent to a proper name. See John Albert Bengel, Gnomon of the New Testament, ed. Andrew R. Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 4, p. 339. The definite article in the Greek is omitted, as it is in ) 7 1 -1 9 0 “tw://bible.?id=58.1.5|AUTODETECT|” Heb. 1:5) 1 1 -1 9 0 “tw://bible.?id=58.3.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.3.6|AUTODETECT|” 3:6) 1 1 -1 9 0 “tw://bible.?id=58.5.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.5.8|AUTODETECT|” 5:8) 1 1 -1 9 0 0 ; and 7:28.) 1 1 2 8 0 “tw://bible.?id=19.33.6|AUTODETECT|” 4 See also ) 7 1 -1 9 0 “tw://bible.?id=19.33.6|AUTODETECT|” Ps. 33:6) 1 1 -1 9 0 “tw://bible.?id=45.11.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.36|AUTODETECT|” Rom. 11:36) 1 1 -1 9 0 “tw://bible.?id=46.8.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.8.6|AUTODETECT|” I Cor. 8:6) 1 1 -1 9 0 “tw://bible.?id=66.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.14|AUTODETECT|” Rev. 3:14) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 5 B. F. Westcott, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), p. 8.) 6 GNB, MLB, Moffatt, NAB, R.S.V..) 7 Gerhard Kittel, TDNT, vol. 1, p. 508; Ralph P. Martin in NIDNTT, vol. 2, p. 290, writes, On balance, the act[ive] sense of radiance is to be chosen in preference to reflection. ) 8 Philip Edgcumbe Hughes, Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), pp. 41 42.) 9 The writer of the Wisdom of Solomon says of wisdom: For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection of eternal light, a spotless mirror of the working of God, and an image of his goodness (7:25 26, R.S.V.). The Apocrypha of the Old Testament, ed.

Bruce M. Metzger (New York: Oxford University Press, 1965).) R.S.V. Revised Standard Version) 10 Helmut K�ster, TDNT, vol. 8, p. 585.) 11 Westcott, Hebrews, p. 13.) 12 Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), pp. 14 15.) 13 Jan Ridderbos, De Psalmen, 2 vols. (Kampen: Kok, 1955), vol. 1, p. 21.) 14 SB, vol. 3, pp. 675 77; 1QSa 2.11.) 1 1 2 8 0 “tw://bible.?id=28.11.1|AUTODETECT|” 15 Westcott, Hebrews, p. 20. The title Son of God is never given to a person in the Old Testament. Only the nation Israel is called my son 7 1 -1 9 0 “tw://bible.?id=28.11.1|AUTODETECT|” Hos. 11:1) 1 1 -1 9 0 “tw://bible.?id=2.4.22|AUTODETECT|” ) and my firstborn son 7 1 -1 9 0 “tw://bible.?id=2.4.22|AUTODETECT|” Exod. 4:22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 16 The Nicene Creed states, [I believe] & in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds. And the Belgic Confession says, We believe that Jesus Christ & is the Son of God, not only from the time that he assumed our nature but from all eternity (art. 10).) 1 1 2 8 0 “tw://bible.?id=10.7.14|AUTODETECT|” 17 In 4Q Florilegium, ) 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” II Sam. 7:14) 1 1 -1 9 0 0 is quoted and interpreted in a way that calls attention to the Messiah.) 1 6 2 8 0 0 18 F. W. Grosheide, De Brief aan de Hebree�n en de Brief van Jakobus (Kampen: Kok, 1955), p. 69.) 19 See ASV, NASB. A number of commentators, including Westcott, Grosheide, Franz Delitzsche, and R. C. H. Lenski, feel that the Greek word order should be followed. Scholars who think that the adverb again modifies the verb bring interpret the clause as a reference to the return of Christ; others think that the clause refers to the resurrection.) 20 TDNT, vol. 5, p. 157; NIDNTT vol. 1, p. 519.) 21 Bengel, Gnomon, vol. 4, p. 344.) LXX Septuagint) 22 Ernst Werner, The Sacred Bridge (London: D. Dobson, 1959), p. 150.) 1 1 2 8 0 “tw://bible.?id=19.104.4|AUTODETECT|” 23 English translations have the reading messengers, although footnotes may give the word angels as an alternative. The LXX as well as the Targum Jonathan and the ancient rabbis read ) 7 1 -1 9 0 “tw://bible.?id=19.104.4|AUTODETECT|” Ps. 104:4) 1 1 -1 9 0 0 , He makes his angels winds. See SB, vol. 3, p. 678.) 1 1 2 8 0 0 24 Ridderbos, Psalmen, vol. 2, p. 32.) 1 1 2 8 0 “tw://bible.?id=19.45.0|AUTODETECT|” 25 John Calvin and other scholars have interpreted the psalm as describing a wedding of King Solomon. The Jerusalem Bible, in a footnote to ) 7 1 -1 9 0 “tw://bible.?id=19.45.0|AUTODETECT|” Ps. 45) 1 1 -1 9 0 0 , states, According to some scholars, this psalm may be a secular song to celebrate the marriage of an Israelite king, Solomon, Jeroboam II, or Ahab (whose bride was a Tyrian princess, 1 K 16:31). But Jewish and Christian tradition understand it as celebrating the marriage of the messianic King with Israel.& ) 1 5 2 8 0 0 26 For further details consult SB, vol. 3, pp. 679 80. Franz Delitzsch, in his Commentary on the Epistle to the Hebrews, 2 vols. (Edinburgh: Clark, 1877), vol. 1, pp. 76 77, regards the forty-fifth Psalm as a not merely typico-Messianic, but as a directly prophetico-Messianic Psalm. ) 27 Justin, Dial. 63, 56, 86; and Irenaeus, Heresies, 3.6.1; 4.33.11; Epid. 47.) 28 Some translations apparently wish to avoid reference to the divinity of the king. Examples are NEB ; GNB ; and Moffatt .) 29 These ancient translations include the Sahidic and the Vulgate. Refer to James Moffatt, Epistle to the Hebrews, International Critical Commentary series (Edinburgh: Clark, 1963), p. 13.) 30 John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 46.) 1 1 2 8 0 “tw://bible.?id=58.12.23|AUTODETECT|” 31 Moffatt, in Hebrews, p. 14, understands the term companions to refer to angels 7 1 -1 9 0 “tw://bible.?id=58.12.23|AUTODETECT|” Heb. 12:23) 1 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” ) rather than human beings 7 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” Heb. 3:14) 1 1 -1 9 0 0 ). ) 1 3 2 8 0 0 32 Calvin, Hebrews, p. 46.) 33 Heidelberg Catechism, question and answer 32.) 34 Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), p. 663.) 1 1 2 8 0 “tw://bible.?id=18.38.4|AUTODETECT|” 35 ) 7 1 -1 9 0 “tw://bible.?id=18.38.4|AUTODETECT|” Job 38:4) 1 1 -1 9 0 “tw://bible.?id=19.24.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.24.2|AUTODETECT|” Ps. 24:2) 1 1 -1 9 0 “tw://bible.?id=19.89.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.11|AUTODETECT|” 89:11) 1 1 -1 9 0 “tw://bible.?id=19.104.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.104.5|AUTODETECT|” 104:5) 1 1 -1 9 0 “tw://bible.?id=20.8.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.8.29|AUTODETECT|” Prov. 8:29) 1 1 -1 9 0 “tw://bible.?id=23.24.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.24.18|AUTODETECT|” Isa. 24:18) 1 1 -1 9 0 “tw://bible.?id=23.48.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.48.13|AUTODETECT|” 48:13) 1 1 -1 9 0 “tw://bible.?id=23.51.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.51.13|AUTODETECT|” 51:13) 1 1 -1 9 0 “tw://bible.?id=23.51.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.51.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=33.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=33.6.2|AUTODETECT|” Mic. 6:2) 1 1 -1 9 0 “tw://bible.?id=38.12.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=38.12.1|AUTODETECT|” Zech. 12:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 36 Ceslaus Spicq, L �p�tre aux H�breux, 3d ed., 2 vols. (Paris: Gabalda, 1953), vol. 2, p. 20.) 1 1 2 8 0 “tw://bible.?id=58.1.0|AUTODETECT|” 37 This particular citation from the psalms occupied a prominent place in the writings of the Fathers. Clement of Rome borrowed a passage from ) 7 1 -1 9 0 “tw://bible.?id=58.1.0|AUTODETECT|” Heb. 1) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” and quoted ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” together with ) 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” (I Clem. 36:5); the verse is also mentioned in the Epistle of Barnabas (12:10). Justin Martyr cited ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” many times (Dial. 32, 33, 56, 82, 127; Apol. 1.45), as did Irenaeus (Heresies, 2.28.7; 3.6.1; 3.10.6; 3.12.2; Epid. 48, 85). During the first century, ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” was understood messianically in the ancient synagogues. (See especially SB, vol. 5, pp. 452 65.) Also, Billerbeck, in his appendix on ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 0 , argues convincingly that the Jews in the first century of the Christian era interpreted the psalm messianically.) 1 2 2 8 0 0 38 John Brown, An Exposition of Hebrews (Edinburgh: Banner of Truth Trust, 1961), pp. 66 67. Italics his.) )