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Hebrews Chapter
One
Hebrews 1
We have said that in chapter 1 we find the glory of the
Person of the Messiah
the Son of God
by whom God has spoken to the people.
When I say "to the people"
it is evident that we understand the
Epistle to be addressed to the believing remnant
partakers
it is said
of the
heavenly calling
but considered as alone holding the true place of the people.
It is a distinction given to the remnant
in view of the position
which the Messiah took in connection with His people
to whom in the first
instance He came. The tried and despised remnant
viewed as alone really having
their place
are encouraged
and their faith is sustained by the true glory of
their Messiah
hidden from their natural eyes
and the object of faith only.
"God" (says the inspired writer
placing
himself among the believers of the beloved nation). "has spoken to us in
the person of his Son." Psalm 2 should have led the Jews to expect the
Son
and they ought to have formed a high idea of His glory from Isaiah 9
and
other scriptures
which in fact were applied to the Messiah by their teachers
as the rabbinical writings still prove. But that He should be in heaven
and
not have raised His people to the possession of earthly glory-this did not suit
the carnal state of their hearts.
Now it is heavenly glory
this true position of the
Messiah and His people
in connection with His divine right to their attention
and to the worship of the angels themselves
which is so admirably presented
here
where the Spirit of God brings out
in so infinitely precious a manner
the divine glory of Christ
for the purpose of exhorting His people to belief
in a heavenly position; at the same time setting forth in what follows His
perfect sympathy with us
as man in order to maintain their communion with
heaven in spite of the difficulties of their path on earth.
Thus
although the assembly is not found in the Epistle
to the Hebrews
save in an allusion to all comprised in the millennial glory in
chapter 12
the Saviour of the assembly is there presented in His Person
His
work
and His priesthood
most richly to our hearts and to our spiritual
intelligence; and the heavenly calling is in itself very particularly
developed.
It is also most interesting to see the way in which the work of our
Saviour
accomplished for us
forms a part of the manifestation of His divine
glory.
"God has spoken in the Son
" says the inspired
author of our Epistle. He is then this Son. First He is declared Heir of all
things. It is He who is to possess gloriously as Son everything that exists.
Such are the decrees of God. Moreover it is by Him that God created the worlds.
[1] All
the vast system of this universe
those unknown worlds that trace their paths
in the vast regions of space in divine order to manifest the glory of a
Creator-God
are the work of His hand who has spoken to us
of the divine
Christ.
In Him has shone forth the glory of God: He is the
perfect impress of His being. We see God in Him
in all that He said
in all
that He did
in His Person. Moreover by the power of His word He upholds all
that exists. He is then the Creator. God is revealed in His Person. He sustains
all things by His word
which has thus a divine power. But this is not all (for
we are still speaking of the Christ); there is another part of His glory
divine indeed
yet manifested in human nature. He who was all this which we
have just seen when He had by Himself ( [2] and
for His glory) wrought purification of our sins
seated Himself at the right
hand of the Majesty on high. Here is in full the personal glory of Christ. He
is in fact Creator
the revelation of God
the upholder of all things by His
word
He is the Redeemer. He has by Himself purged our sins; has seated Himself
at the right hand of the Majesty on high. It is the Messiah who is all this. He
is the Creator-God
but He is a Messiah who has taken His place in the heavens
at the right hand of Majesty
having accomplished the purification of our sins.
We perceive how this exhibition of the glory of Christ
the Messiah
whether
personal of that of position
would being whoever believed in it out of Judaism
while linking itself with the Jewish promises and hopes. He is God
He has come
down from heaven
He has gone up thither again.
Now those who attached themselves to Him found
themselves
in another respect also
above the Jewish system. That system was
ordained in connection with angels; but Christ has taken a position much higher
than that of angels
because He has for His own proper inheritance a name (that
is
a revelation of what He is) which is much more excellent than that of
angels. Upon this the author of this Epistle quotes several passages from the
Old Testament which speak of the Messiah
in order to shew that which He is in
contrast with the nature and the relative position of angels. The significance
of these passages to a converted Jew is evident
and we readily perceive the
adaptation of the argument to such
for the Jewish economy was under the
administration of angels
according to their own belief-a belief fully grounded
on the word. [3] And
at the same time
it was their own scriptures which proved that the Messiah was
to have a position much more excellent and exaltedthan that of angels
according to the rights that belonged to Him by virtue of His nature
and
according to the counsels and revelation of God: so that they who united
themselves to Him were brought into connection with that which entirely
eclipsed the law and all that related to it
and to the Jewish economy which
could not be separated from it
and whose glory was angelic in character. The
glory of Christianity-and he speaks to those who acknowledged Jesus to be the
Christ-was so much above the glory of the law
that the two could not be really
united.
The quotations begin by that from Psalm 2. God
it is
written
has never said to any of the angels
"Thou art my Son
this day
have I begotten thee." It is this character of Sonship
proper to the
Messiah which
as a real relationship
distinguishes Him. He was from eternity
the Son of the Father; but it is not precisely in this point of view that He is
here considered. The name expresses the same relationship
but it is to the
Messiah born on earth that this title is here applied. For Psalm 2
as
establishing Him as King in Zion
announces the decree which proclaims His
title. "Thou art my Son
this day have I begotten thee
" is His
relationship in time
with God. It depends
I doubt not
on His glorious
nature; but this position for man was acquired by the miraculous birth of Jesus
here below
and demonstrated as true and determined in its true import by His
resurrection. In Psalm 2 the testimony borne to this relationship is in
connection with His kingship in Zion
but it declares the personal glories of
the king acknowledged of God. By virtue of the rights connected with this
title
all kings are summoned to submit themselves to Him. This psalm then is
speaking of the government of the world
when God establishes the Messiah as
King in Zion
and not of the gospel. But in the passage quoted (Heb. 1:5)
it
is the relationship of glory in which He subsists with God
the foundation of
His rights
which is set forth
and not the royal rights themselves.
This is likewise the case in the next quotation: "I
will be to him a Father
and he shall be to me a Son." Here we plainly see
that it is the relationship in which He is with God
in which God accepts and
owns Him
and not His eternal relationship with the Father: " will be to
him a Father
" & etc. Thus it is still the Messiah
the King in Zion
the
Son of David; for these words are applied in the first place to Solomon
as the
son of David. (2 Samuel 7:14 and 1 Chron. 17:13.) In this second passage the
application of the expression to the true son of David is more distinct. A
relationship so intimate (expressed
one may say
with so much affection) was
not the portion of angels. The Son of God
acknowledged to be so by God
Himself-this is the portion of the Messiah in connection with God. The Messiah
then is the Son of God in an altogether peculiar way
which could not be
applied to angels.
But still more:-when God introduces the Firstborn into
the world
all the angels are called to worship Him. God presents Him to the
world; but the highest of created beings must then cast themselves at His feet.
The angels of God Himself-the creatures that are nearest to Him-must do homage
to the Firstborn. This last expression also is remarkable. The Firstborn is the
Heir
the beginning of the manifestation of the glory and power of God. It is
in this sense that the word is used. It is said of the Son of David
"I
will make him my firstborn
higher than the kings of the earth." (Psalms
89:27) Thus the Messiah is introduced into the world as holding this place with
regard to God Himself. He is the Firstborn-the immediate expression of the
rights and the glory of God. He has universal preeminence.
Such is
so to speak
the positional glory of the
Messiah. Not only Head of the people on earth
as Son of David
nor even only
the acknowledged Son of God on the earth
according to Psalm 2
but the
universal Firstborn; so that the chief and most exalted of creatures
those
nearest to God
the angels of God
the instruments of His powerand government
must do homage to the Son in this His position.
Yet this is far from being all; and this homage itself
would be out of place if His glory were not proper to Himself and personal
if
it were not connected with His nature. Nevertheless that which we have before
us in this chapter is still the Messiah as owned of God. God tells us what He
is. Of the angels He says
"He maketh his angels spirits
and his
ministers a flame of fire." He does not make His Son anything: He
recognises that which He is
saying
"Thy throne
O God
is for ever and
ever." The Messiah may have an earthly throne (which also is not taken
from Him
but which ceases by His taking possession of an eternal throne)
but
He has a throne which is for ever and ever.
The sceptre of His throne
as Messiah
is a sceptre of
righteousness. Also
He has
when here below personally loved righteousness and
hated iniquity: therefore God has anointed Him with the oil of gladness above
His fellows. These companions are the believing remnant of Israel
whom He has
made by grace His fellows
although (perfectly well-pleasing to God by His love
of righteousness-and that
at all costs) He is exalted above them all. This is
a remarkable passage
because
while on the one hand the divinity of the Lord
is fully established as well as His eternal throne
on the other hand the
passage comes down to His character as the faithful man on earth
where He made
pious men-the little remnant of Israel who waited for redemption
His
companions; at the same time it gives Him (and it could not be otherwise) a
place above them.
The text then returns to the glory given Him as Man
having the preeminence here as in all things.
I have already remarked elsewhere that while
as we read
in Zechariah (13:7)
Jehovah recognises as His fellow the humbled man
against
whom His sword awakes to smite; here where the divinity of Jesus is set forth
the same Jehovah owns the poor remnant of believers as the fellows of the
divine Saviour. Marvelous links between God and His people!
Already then in these remarkable testimonies He has the
eternal throne and the sceptre of righteousness: He is recognised as God
although a man
and glorified above all others as the regard of righteousness.
But the declaration of His divinity
the divinity of the
Messiah
must be more precise. And the testimony is of the greatest beauty. The
Psalm that contains it is one of the most complete expressions we find in
scripture of the sense which Jesus had of His humiliation on earth
of His
dependence on Jehovah
and that
having been raised up as Messiah from among
men
He was cast down and His days shortened. If Zion were re-built (and the
Psalm speaks prophetically of the time when it shall take place)
where would
He be
Messiah as He was
if
weakened and humbled
He was cut off in the midst
of His days (as was the case)? In a word
it is the prophetic expression of the
Saviour's heart in the prospect of that which happened to Him as a man on the
earth
the utterance of His heart to Jehovah
in those days of humiliation
in
presence of the renewed affection of the remnant for the dust of Zion-and
affection which the Lord had produced in their hearts
and which was therefore
a token of His good-will and His purpose to re-establish it. But how could a
Saviour who was cut off have part in it? (a searching question for a believing
Jew
tempted on that side). The words here quoted are the answer to this
question. Humbled as He might be
He was the Creator Himself. He was ever the
same; [4] His
years could never fail. It was He who had founded the heavens: He would fold
them up as a garment
but He Himself would never change.
Such then is the testimony rendered to the Messiah by the
scriptures of the Jews themselves-the glory of His position above angels who
administered the dispensation of the law; His eternal throne of righteousness;
His unchangeable divinity as Creator of all things.
One thing remained to complete this chain of glory-that
is
the place occupied at present by Christ
in contrast still with the angels (a
place that depends
on the one hand
upon the divine glory of His Person; on
the other
upon the accomplishment of His work). And this place is at the right
hand of God
who called Him to sit there until He had made His enemies His
footstool. Not only in His Person glorious and divine
not only does He hold
the first place with regard to all creatures in the universe (we have spoken of
this
which will take place when He is introduced into the world)
but He has
His own place at the right hand of the Majesty in the heavens. To which of the
angels has God ever said this? They are servants on God's part to the heirs of
salvation.
[1] A
particular interpretation has
by some
been given to the word "aion"
translated "worlds;" but it is certain that the word is used by the
LXX-Septuagint (that is
in Hellenistic or scriptural Greek) for the physical
worlds.
[2] The
Greek verb has here a peculiar form
which gives it a reflective sense
causing
the thing done to return into the doer
throwing back the glory of the thing
done upon the one who did it.
[3] See
Psalm 68:17
Acts 7:53
Galatians 3:19
[4] The
words translated "Thou art the same
" ('Atta Hu') are by many learned
Hebraists taken-at least 'Hu'-as a name of God. At any rate
as unchangeably
the same
it amounts to it. The not failing years are endless duration when
become a man.
── John Darby《Synopsis of Hebrews》
Hebrews 1
Chapter Contents
The surpassing dignity of the Son of God in his Divine
person
and in his creating and mediatorial work. (1-3) And in his superiority
to all the holy angels. (4-14)
Commentary on Hebrews 1:1-3
(Read Hebrews 1:1-3)
God spake to his ancient people at sundry times
through
successive generations
and in divers manners
as he thought proper; sometimes
by personal directions
sometimes by dreams
sometimes by visions
sometimes by
Divine influences on the minds of the prophets. The gospel revelation is
excellent above the former; in that it is a revelation which God has made by
his Son. In beholding the power
wisdom
and goodness of the Lord Jesus Christ
we behold the power
wisdom
and goodness of the Father
John 14:7; the fulness of the Godhead dwells
not typically
or in a figure
but really
in him. When
on the fall of man
the world was breaking to pieces under the wrath and curse of God
the Son of
God
undertaking the work of redemption
sustained it by his almighty power and
goodness. From the glory of the person and office of Christ
we proceed to the
glory of his grace. The glory of His person and nature
gave to his sufferings
such merit as was a full satisfaction to the honour of God
who suffered an
infinite injury and affront by the sins of men. We never can be thankful enough
that God has in so many ways
and with such increasing clearness
spoken to us
fallen sinners concerning salvation. That he should by himself cleanse us from
our sins is a wonder of love beyond our utmost powers of admiration
gratitude
and praise.
Commentary on Hebrews 1:4-14
(Read Hebrews 1:4-14)
Many Jews had a superstitious or idolatrous respect for
angels
because they had received the law and other tidings of the Divine will
by their ministry. They looked upon them as mediators between God and men
and
some went so far as to pay them a kind of religious homage or worship. Thus it
was necessary that the apostle should insist
not only on Christ's being the
Creator of all things
and therefore of angels themselves
but as being the
risen and exalted Messiah in human nature
to whom angels
authorities
and
powers are made subject. To prove this
several passages are brought from the
Old Testament. On comparing what God there says of the angels
with what he
says to Christ
the inferiority of the angels to Christ plainly appears. Here
is the office of the angels; they are God's ministers or servants
to do his
pleasure. But
how much greater things are said of Christ by the Father! And
let us own and honour him as God; for if he had not been God
he had never done
the Mediator's work
and had never worn the Mediator's crown. It is declared
how Christ was qualified for the office of Mediator
and how he was confirmed
in it: he has the name Messiah from his being anointed. Only as Man he has his
fellows
and as anointed with the Holy Spirit; but he is above all prophets
priests
and kings
that ever were employed in the service of God on earth.
Another passage of Scripture
Psalm 12:25-27
is recited
in which the Almighty
power of the Lord Jesus Christ is declared
both in creating the world and in
changing it. Christ will fold up this world as a garment
not to be abused any
longer
not to be used as it has been. As a sovereign
when his garments of
state are folded and put away
is a sovereign still
so our Lord
when he has
laid aside the earth and heavens like a vesture
shall be still the same. Let
us not then set our hearts upon that which is not what we take it to be
and
will not be what it now is. Sin has made a great change in the world for the
worse
and Christ will make a great change in it for the better. Let the
thoughts of this make us watchful
diligent
and desirous of that better world.
The Saviour has done much to make all men his friends
yet he has enemies. But
they shall be made his footstool
by humble submission
or by utter
destruction. Christ shall go on conquering and to conquer. The most exalted
angels are but ministering spirits
mere servants of Christ
to execute his
commands. The saints
at present
are heirs
not yet come into possession. The
angels minister to them in opposing the malice and power of evil spirits
in
protecting and keeping their bodies
instructing and comforting their souls
under Christ and the Holy Ghost. Angels shall gather all the saints together at
the last day
when all whose hearts and hopes are set upon perishing treasures
and fading glories
will be driven from Christ's presence into everlasting
misery.
── Matthew Henry《Concise Commentary on Hebrews》
Hebrews 1
Verse 1
[1] God
who at sundry times and in divers manners spake in time past unto the fathers
by the prophets
God
who at sundry times — The creation was revealed in the time of Adam; the last judgment
in the
time of Enoch: and so at various times
and in various degrees
more explicit
knowledge was given.
In divers manners — In
visions
in dreams
and by revelations of various kinds. Both these are opposed
to the one entire and perfect revelation which he has made to us by Jesus
Christ. The very number of the prophets showed that they prophesied only
"in part." Of old - There were no prophets for a large tract of time
before Christ came
that the great Prophet might be the more earnestly
expected.
Spake — A
part is put for the whole; implying every kind of divine communication.
By the prophets —
The mention of whom is a virtual declaration that the apostle received the
whole Old Testament
and was not about to advance any doctrine in contradiction
to it.
Hath in these last times — Intimating that no other revelation is to be expected.
Spoken —
All things
and in the most perfect manner.
By his Son —
Alone. The Son spake by the apostles. The majesty of the Son of God is
proposed
1. Absolutely
by the very name of Son
verse 1
and by three
glorious predicates
-"whom he hath appointed
" "by whom he
made
" who "sat down;" whereby he is described from the
beginning to the consummation of all things
Hebrews 1:2
3 2. Comparatively to angels
Hebrews 1:4. The proof of this proposition
immediately follows: the name of Son being proved
Hebrews 1:5; his being "heir of all
things
" Hebrews 1:6-9; his making the worlds
Hebrews 1:10-12 his sitting at God's right hand
Hebrews 1:13
etc.
Verse 2
[2] Hath in these last days spoken unto us by his Son
whom he hath appointed
heir of all things
by whom also he made the worlds;
Whom he hath appointed heir of all things — After the name of Son
his inheritance is mentioned. God appointed him
the heir long before he made the worlds
Ephesians 3:11; Proverbs 8:22
etc. The Son is the firstborn
born before all things: the heir is a term relating to the creation which
followed
Hebrews 1:6.
By whom he also made the worlds — Therefore the Son was before all worlds. His glory reaches from
everlasting to everlasting
though God spake by him to us only "in these
last days."
Verse 3
[3] Who
being the brightness of his glory
and the express image of his person
and
upholding all things by the word of his power
when he had by himself purged
our sins
sat down on the right hand of the Majesty on high;
Who sat down —
The third of these glorious predicates
with which three other particulars are
interwoven
which are mentioned likewise
and in the same order
Colossians 1:15
17
20.
Who
being —
The glory which he received in his exaltation at the right hand of the Father
no angel was capable of; but the Son alone
who likewise enjoyed it long
before.
The brightness of his glory — Glory is the nature of God revealed in its brightness.
The express image — Or
stamp. Whatever the Father is
is exhibited in the Son
as a seal in the stamp
on wax.
Of his person — Or
substance. The word denotes the unchangeable perpetuity of divine life and
power.
And sustaining all things — Visible and invisible
in being.
By the word of his power — That is
by his powerful word.
When he had by himself — Without any Mosaic rites or ceremonies.
Purged our sins — In
order to which it was necessary he should for a time divest himself of his
glory. In this chapter St. Paul describes his glory chiefly as he is the Son of
God; afterwards
Hebrews 2:6
etc.
the glory of the man Christ
Jesus. He speaks
indeed
briefly of the former before his humiliation
but
copiously after his exaltation; as from hence the glory he had from eternity
began to be evidently seen. Both his purging our sins
and sitting on the right
hand of God
are largely treated of in the seven following chapters.
Sat down —
The priests stood while they ministered: sitting
therefore
denotes the
consummation of his sacrifice. This word
sat down
contains the scope
the
theme
and the sum
of the epistle.
Verse 4
[4]
Being made so much better than the angels
as he hath by inheritance obtained a
more excellent name than they.
This verse has two clauses
the latter of
which is treated of
Hebrews 1:5; the former
Hebrews 1:13. Such transpositions are also found
in the other epistles of St. Paul
but in none so frequently as in this. The
Jewish doctors were peculiarly fond of this figure
and used it much in all
their writings. The apostle therefore
becoming all things to all men
here
follows the same method. All the inspired writers were readier in all the
figures of speech than the most experienced orators.
Being — By
his exaltation
after he had been lower than them
Hebrews 2:9.
So much higher than the angels — It was extremely proper to observe this
because the Jews gloried in
their law
as it was delivered by the ministration of angels. How much more may
we glory in the gospel
which was given
not by the ministry of angels
but of
the very Son of God! As he hath by inheritance a more excellent name - Because
he is the Son of God
he inherits that name
in right whereof he inherits all
things His inheriting that name is more ancient than all worlds; his inheriting
all things
as ancient as all things.
Than they —
This denotes an immense pre-eminence. The angels do not inherit all things
but
are themselves a portion of the Son's inheritance
whom they worship as their
Lord.
Verse 5
[5] For unto which of the angels said he at any time
Thou art my Son
this
day have I begotten thee? And again
I will be to him a Father
and he shall be
to me a Son?
Thou art my Son —
God of God
Light of Light.
This day have I begotten thee — I have begotten thee from eternity
which
by its unalter able
permanency of duration
is one continued
unsuccessive day.
I will be to him a Father
and he shall be to
me a Son — I will own myself to be his Father
and
him to be my Son
by eminent tokens of my peculiar love The former clause
relates to his natural Sonship
by an eternal
inconceivable generation; the
other
to his Father's acknowledgment and treatment of him as his incarnate
Son. Indeed this promise related immediately to Solomon
but in a far higher
sense to the Messiah. Psalms 2:7; 2 Samuel 7:14
Verse 6
[6] And
again
when he bringeth in the firstbegotten into the world
he saith
And let
all the angels of God worship him.
And again —
That is
in another scripture.
He — God.
Saith
when he bringeth in his first-begotten — This appellation includes that of Son
together with the rights of
primogeniture
which the first-begotten Son of God enjoys
in a manner not
communicable to any creature.
Into the world —
Namely
at his incarnation.
He saith
Let all the angels of God worship
him — So much higher was he
when in his lowest
estate
than the highest angel. Psalms 97:7.
Verse 7
[7] And
of the angels he saith
Who maketh his angels spirits
and his ministers a
flame of fire.
Who maketh his angels — This implies
they are only creatures
whereas the Son is eternal
Hebrews 1:8; and the Creator himself
Hebrews 1:10.
Spirits and a flame of fire — Which intimates not only their office
but also their nature; which is
excellent indeed
the metaphor being taken from the most swift
subtle
and
efficacious things on earth; but nevertheless infinitely below the majesty of
the Son. Psalms 104:4.
Verse 8
[8] But
unto the Son he saith
Thy throne
O God
is for ever and ever: a sceptre of
righteousness is the sceptre of thy kingdom.
O God —
God
in the singular number
is never in scripture used absolutely of any but
the supreme God. Thy reign
of which the sceptre is the ensign
is full of
justice and equity. Psalms 45:6
7.
Verse 9
[9] Thou
hast loved righteousness
and hated iniquity; therefore God
even thy God
hath
anointed thee with the oil of gladness above thy fellows.
Thou hast loved righteousness and hated
iniquity — Thou art infinitely pure and holy.
Therefore God —
Who
as thou art Mediator
is thy God. Hath anointed thee with the oil of
gladness - With the Holy Ghost
the fountain of joy.
Above thy fellows —
Above all the children of men.
Verse 10
[10] And
Thou
Lord
in the beginning hast laid the foundation of the earth; and the
heavens are the works of thine hands:
Thou —
The same to whom the discourse is addressed in the preceding verse. Psalms 102:25
26
Verse 12
[12] And
as a vesture shalt thou fold them up
and they shall be changed: but thou art
the same
and thy years shall not fail.
As a mantle —
With all ease.
They shall be changed — Into new heavens and a new earth. But thou art eternally the same.
Verse 13
[13] But
to which of the angels said he at any time
Sit on my right hand
until I make
thine enemies thy footstool?
Verse 14
[14] Are
they not all ministering spirits
sent forth to minister for them who shall be
heirs of salvation?
Are they not all —
Though of various orders.
Ministering spirits
sent forth — Ministering before God
sent forth to men.
To attend on them — In
numerous offices of protection
care
and kindness.
Who —
Having patiently continued in welldoing
shall inherit everlasting salvation.
── John Wesley《Explanatory Notes on Hebrews》
Chapter 1. A Better Name
The Radiance of
God's Glory
Exact representation of His Being
I. The Son
Superior to the Prophets
II. Superior to
Angels
III. Only the
Lord Will Remain
── Chih-Hsin
Chang《An Outline of
The New Testament》
God's Perfect Spokesman (1:1-3)
INTRODUCTION
1. In our introductory lesson
we saw how "The Epistle To The Hebrews" is unique in its beginning... a. There is no mention of the author's name
nor the recipients b. Rather
it starts like an "essay" - cf. He 1:1-3 2. We also noted regarding the purpose of the epistle... a. To encourage Jewish Christians to remain steadfast in their faith b. Accomplished by showing the superiority of Christ and the New Covenant 3. That superiority is demonstrated through a number of contrasts... a. The very first contrast begins in these first three verses b. In which Jesus is contrasted with the prophets of the Old Testament 4. In this lesson
we shall take a close look at the contrast... a. Noting how God spoke "in time past"
and how He speaks "in these last days" b. Observing how Jesus is certainly qualified to be "God's PerfectSpokesman"
[We begin by considering what is said regarding...] I. GOD'S SPOKESMEN "IN TIME PAST" (1)
A. THE EXPRESSION "IN TIME PAST"... 1. Refers to the period of time prior to the coming of Jesus 2. I.e.
that period of time described in the Old Testament (Genesis-Malachi) B. GOD SPOKE "TO THE FATHERS BY THE PROPHETS"... 1. The "fathers" would be the ancestors of the Israelites 2. The "prophets" would include great men like Samuel
Elijah
Isaiah
Ezekiel
Daniel a. The Hebrew word for "prophet" means "one who boils over" b. It refers to one who is inspired by God to speak for Him - cf. 2 Pe 1:21 3. At times
the prophets themselves were unsure of what they spoke - 1 Pe 1:10-12 C. GOD SPOKE "AT VARIOUS TIMES AND IN DIFFERENT WAYS"... 1. His revelation did not come all at once
but progressively at different times 2. His methods varied as well
using visions
dreams
symbols
etc. [So God has clearly revealed Himself as One who "speaks"; that is
He communicates His will to mankind! What He revealed through His prophets"in time past" is certainly wonderful
but now consider what we learnregarding...] II. GOD'S SPOKESMAN "IN THESE LAST DAYS" (2-3)
A. THE EXPRESSION "IN THESE LAST DAYS"... 1. Literally
"at the end of these days"
which may be understood as referring to either: a. The closing period of the Jewish age (cf. Milligan) b. The period of the Messiah (most commentators) 2. The Old Testament often spoke of "the last days" - e.g.
Isa 2:2; Micah 4:1
3. As such it often had special reference to the age of the Messiah a. The apostles spoke of their time as the time of this fulfillment - Ac 2:16-17 b. Thus it denotes the final phase of history
brought on by the first coming of Christ
continuing until His second coming and the consummation of all things - cf. He 9:26;1 Pe 1:20; 1 Co 10:11
B. GOD "HAS SPOKEN TO US BY HIS SON"... 1. God has spoken once again
but note the contrast! 2. "In time past" it was through "prophets"; but "in these last days" it is by "His Son"! a. God has sent His own Son to speak for Him! b. As wonderful as the prophets were
how can they compare to God's own Son? -- There is no contrast
especially as we read on and notice... C. THE EXCELLENCE OF "GOD'S PERFECT SPOKESMAN"... 1. Jesus is "the appointed heir of all things"! a. The author may have had Psa 2:8 in mind
for in verse 5 he quotes from Psa 2:7 b. As the "beloved Son"
it is only natural that He would be the appointed heir c. What does "all things" include? 1) All that the Father has! - Jn 16:15 2) The authority to raise and judge the dead - Jn 5:26-29 3) The authority to rule in heaven and on earth - Mt 28:18 4) This authority Christ has even now! - Ac 2:36; 10:36;Ep 1:20-22; 1 Pe 3:22; Re 1:5
2. Jesus is "through whom He (God) also made the worlds"! a. Not only the "Heir"
but also the "Creator"! b. For it was through the Son that God created the universe - cf. Jn 1:3; Co 1:16 1) All things were created "by (or through) Him" (He is the Creator) 2) All things were created "for Him" (He is the rightful Heir) 3. Jesus is "the brightness of His (God's) glory"! a. In Jesus we see the very radiance of the glory of God! b. As John wrote
"...we beheld His glory
the glory as of theonly begotten of the Father..." - Jn 1:14
c. When we behold Jesus
we see an extension of the glory of God! 4. Jesus is "the express image of His (God's) person"! a. He is the exact representation of God's being and character! - cf. Co 2:9 b. Therefore Jesus could say... 1) To Thomas: "If you had known me
you would have known my Father also; and from now on you know Him and have seen Him." - Jn 14:7
2) To Philip: "He who has seen Me has seen the Father;" - Jn 14:9
5. Jesus is "upholding all things by the word of His power"! a. Not only the Creator
but also the Sustainer of the universe - cf. Co 1:17 ("in Him all things consist") 1) By His word the universe holds together! 2) All He has to do is say the word
and the universe is no more! b. Note well: 1) This illustrates the power of His Word 2) Shall we not listen when He speaks? - cf. Lk 6:46 6. Jesus has also "by Himself purged our sins"! a. A clear reference to His death on the cross for our sins b. This speaks to His role as our Redeemer
a theme that will be prominent later in this epistle - cf. He 2:17; 9:26
28 7. Jesus has also "sat down at the right hand of the Majesty onhigh"!
a. This Jesus did when He ascended to heaven - Ep 1:20; 1 Pe3:22
b. Sitting at the right hand of God is a place of honor
but for Jesus it is also a place from which He reigns! 1) As indicated in Ep 1:21-22; 1 Pe 3:22 2) It is true that He is waiting for the His enemies to be made His footstool (He 10:12-13)
but He is reigning until that time! - cf. 1 Co 15:25-26 3) As stated in Psa 110:1-2
from which the author to the Hebrews quotes
the Messiah was to "rule in the midst ofYour enemies"
c. Thus Jesus is truly "the ruler over the kings of earth" - Re 1:5; 17:14 CONCLUSION
1. The sentence does not end with verse three... a. It continues on into verse four
with a declaration of Jesus' superiority over angels b. But that verse and the rest of the chapter we shall save for the next study 2. But what have we seen in this lesson? a. God is clearly a God who speaks
He makes His Will known to mankind! b. And now He speaks through His Son
Who is: 1) The appointed Heir of all things! 2) The Creator! 3) The brightness of God's glory
the express image of His person! 4) Our Sustainer
Redeemer
and King! How can one turn their back on Him? Especially when the Majesty on high proclaimed at the Mount of Transfiguration: "This is My beloved Son
in whom I am well pleased. Hear Him!" - Mt 17:5
Are you heeding the words of the Beloved Son
"God's Perfect Spokesman"? - cf. Mt 28:18-20; Re 2:10
Jesus' Superiority To Angels (1:4-14)
INTRODUCTION
1. The subject of angels has certainly become a popular one lately... a. Bookstores are filled with books dealing with angels b. Popular TV shows and movies depict angels working in our lives ("Highway To Heaven"
"Touched By An Angel"
"The Preacher's Wife"
"It's A Wonderful Life") 2. Angels were also an important part of the Jewish religion... a. Angels assisted with the giving of the Law at Mount Sinai - cf. Deu 33:2; Psa 68:17; Ac 7:53; Ga 3:19 b. They appear throughout the history of Israel Daniel
and many others 3. Since the purpose of "The Epistle To The Hebrews" is to show the superiority of Christ and the New Covenant to the Law of Moses... a. It is necessary that the writer has something to say about angels b. So it is that we find the comparison of the Son to prophets followed now by a comparison to angels - He 1:4-14 4. The premise is clearly stated that the Son (Jesus) is "much betterthan the angels" - He 1:4
a. The reason in a nutshell is that "He has by inheritance obtaineda more excellent name than they"
b. That name is "Son"
a title that only Jesus can properly wear... 1) Angels may be called "sons of God" collectively - cf. Job 1:6 2) But no angel can be called this name individually! [As evidence for the superiority of Jesus over angels
the author proceeds to offer scriptural support from the Old Testament. His firsttwo quotations are to prove...] I. JESUS IS THE "SON" (5)
A. TWO PROPHECIES REFER TO THE MESSIAH AS "SON"... 1. The first is Psa 2:7 a. A psalm depicting the enthronement of the Messiah (the Lord's Anointed) b. In which Jehovah calls the Messiah "My Son" c. The "begetting" has reference to the resurrection of Jesus - Ac 13:33; Ro 1:4 2. The second is 2 Sam 7:14 a. This passage had immediate application to Solomon
David's son b. But as the Messiah who would receive the throne of David was also descended from David... 1) It's ultimate application would be to the Messiah 2) I.e.
Jesus
the "son of David" - Mt 1:1; Mk 10:47; Jn 7:42
B. BUT NO ANGEL IS EVER CALLED "MY SON"... 1. Collectively they were called "sons of God"
but never individually! 2. This not only demonstrates Jesus' superiority to angels... a. It proves that Jesus Himself was NOT an angel! b. Contrary to what some (such as JW's) believe [The superiority of Jesus over the angels is further illustrated as wecontinue...] II. JESUS IS "THE FIRSTBORN" WHO RECEIVES WORSHIP (6)
A. JESUS IS DESCRIBED AS "THE FIRSTBORN"... 1. The term "firstborn" does not always mean "born first" a. It is also used in the Scriptures as a metaphor to describe one who occupies the rank and privilege of being firstborn (without literally being "firstborn") b. Used by God in this way to refer to the nation of Israel - Exo 4:22 c. Used by God in this way to refer to David
youngest of eight - Ps 89:20
27 2. It is used of Jesus in this way to stress His preeminence over creation... a. As Paul explains in Co 1:15-18 b. By virtue of being the Creator
He maintains the rank and privilege of "firstborn"! B. WHEN THE FIRSTBORN CAME INTO THE WORLD
THE ANGELS WERE TOWORSHIP HIM...
1. The quotation in verse 6 is from Deu 32:43 as found in the Septuagint version 2. The angels of God were to worship Him 3. Note well: No created being is or was ever worthy of worship! a. The angels themselves refused to be worshipped - Re 22:8-9 b. The apostle Peter refused to accept worship - Ac 10:25-26 4. Yet Jesus received worship! a. From the wise men - Mt 2:11 b. From the leper - Mt 8:2 c. From the ruler - Mt 9:18 d. From His disciples in the boat - Mt 14:33 e. From the Canaanite woman - Mt 15:25 f. From the man born blind - Jn 9:38 g. From the women and other disciples following His resurrection - Mt 28:9
17 h. From the disciples following His ascension - Lk 24:52 [That Jesus is worthy of worship
especially now
becomes more evidentas we consider how...] III. JESUS IS "GOD" ENTHRONED AND ANOINTED (7-9)
A. ANGELS ARE SIMPLY FOR THE SERVICE OF GOD... 1. They are created spirits to serve God (called "ministering spirits" in He 1:14) 2. Their service can be as powerful yet transient as "wind" or "flames of fire"
if need be B. BUT THE "SON" IS GOD HIMSELF
ENTHRONED AND ANOINTED! 1. The author is quoting from another Messianic psalm - Psa 45:6-7
2. Notice that the Son is called "God"! - He 1:8 a. The Hebrew writer clearly proclaims the deity of Jesus! - cf. He 1:3a b. Yet in the next verse we read where it says "God
Your Godhas..."
1) Here we find a distinction of personalities within the Godhead 2) Which we learn through later revelation involves the Father and the Son (and the Holy Spirit) 3. The Son
Who is God
has been enthroned
and reigns over an everlasting kingdom with righteousness a. A kingdom of which Daniel said "shall never be destroyed" - Dan 2:44 b. A kingdom of which Gabriel (an angel) told Mary: "there will be no end" - Lk 1:33
c. Both Paul and John wrote of this kingdom - Co 1:13; Re 1:9 4. This Son
Who is God and King
has been "anointed" - He 1:9 a. Of course
the word "Messiah" means "anointed one" b. In this passage
the emphasis is on how Jesus has been anointed with gladness "more than Your companions" 1) Who are these "companions"? 2) In view of He 2:11; 3:1
it is likely the followers of Jesus
His brethren! [As God
King
and Messiah
Jesus is certainly greater than angels! But there is even more...] IV. JESUS IS THE "LORD" WHO IS THE ETERNAL CREATOR (10-12)
A. JESUS IS "YAHWEH" (JEHOVAH)! 1. Now the Hebrew writer is quoting from Ps 102:25-27 a. A psalm which addresses God using His covenant name Yahweh (or Jehovah) b. This is the name that God used to identify Himself to Moses - Exo 3:13-14 2. But the Hebrew writer by inspiration knew this psalm equally applied to Jesus! a. Such would be blasphemy
unless Jesus is truly Deity! b. So while the Son is distinct from the Father (cf. He 1:9)
He and the Father are also the same! 3. In this chapter
then
we find evidence relating to the nature of the Godhead... a. There is one God
but three distinct personalities within the Godhead (Father
Son
Holy Spirit) b. As Jehovah
Jesus is not "a god"
or any sort of created being (contra JWs
Mormons
etc.) c. As the Son who is distinct from the Father
the Son is not the same in personality as the Father (contra the Oneness Pentecostals) -- Though not a biblical term
the word "trinity" does help to convey the Biblical evidence as to the nature of the Godhead! B. JESUS IS THE ETERNAL CREATOR! 1. In the beginning it was He who created the earth and the heavens - He 1:10 a. As the author had already stated in He 1:2c b. As both John and Paul professed - Jn 1:3; Co 1:16-17 2. He is also eternal
therefore unchangeable - He 1:11-12 a. The heavens and the earth "will perish"
"grow old" and "bechanged" - cf. 2 Pe 3:10-12
b. But Jesus will "remain"
be the "same"
and "not fail" - cf. He 13:8 [The superiority of Jesus over angels is illustrated with one last comparison in this chapter...] V. JESUS IS THE "SOVEREIGN" (13-14)
A. NO ANGEL HAS BEEN INVITED TO SIT AT GOD'S RIGHT HAND... 1. The psalm quoted now is Ps 110:1 a. This psalm is quoted or alluded to more than any other psalm in the NT b. It refers to the Messianic reign of Christ that began when Jesus sat down at the right hand of God - cf. He 1:3; Ac 2:34-36; 1 Pe 3:22
2. That no angel has been asked to sit at God's right hand... a. Once again proves that Jesus was not an angel (contra JWs) b. Only Jesus
as the Son of God
has been so invited
and is truly the Sovereign! B. ANGELS ARE BUT MINISTERING SPIRITS... 1. While Jesus sits enthroned in heaven
angels are "sent forth to minister (serve)"
2. They minister for those "who will inherit salvation" a. They have certainly ministered in the past - cf. Lk 1:11-38 b. They will certainly minister at the time of Christ's return - cf. Mt 13:36-43 c. But to what extent they minister in the present
the Scriptures reveal little (cf. Mt 18:10)
and we should be careful to refrain from vain speculation CONCLUSION
1. In a very forceful manner
the writer to the Hebrews has shown Jesus' superiority to angels: a. Jesus is the "Son" (not angels) b. Jesus is the "Firstborn" who receives worship (not angels) c. Jesus is "God" enthroned and anointed (not angels) d. Jesus is the "LORD" (Yahweh) who is the eternal creator (not angels
who are only created beings) e. Jesus is the "Sovereign"
reigning at God's right hand (angels are but ministering spirits) 2. While angels certainly have a special place in God's plan for redeeming man... a. They are not to become the object of worship or adoration - Co 2:18-19
b. Only Jesus is worthy of such worship and adoration! As innumerable angels proclaimed with a loud voice: "Worthy is the Lamb who was slain To receive power and riches and wisdom
And strength and honor and glory and blessing!" - Re 5:11-12
Let Jesus
and not angels
be the focus of your interest and adoration!
－－《Executable
Outlines》
A better
name
The radiance of God’s glory
Exact representation of His being
I.
The Son superior to the prophets
1.
Revelation of the Old Testament
2.
Revelation of the New Testament
3.
Heir of all things
II.
1.
Angels worship Him
2.
Angels serve Him
3.
Everlasting throne
III.
Only the Lord will remain
1.
The earth and the heavens will perish
2.
All things will be changed
3.
Your years will never end
－－ Chih-Hsin
Chang《An Outline of The New Testament》