Hebrews 1:7 Kommentar

In this chapter we have a twofold comparison stated: I. Between the evangelical and legal dispensation; and the excellency of the gospel above that of the law is asserted and proved (Heb 1:1-3). II. Between the glory of Christ and that of the highest creatures, the angels; where the pre-eminence is justly given to the Lord Jesus Christ, and clearly demonstrated to belong to him (Heb 1:4 to the end).

The intention of this epistle being to demonstrate the superior excellency of the Gospel revelation to the legal one, the apostle begins with the divine author of it, in which they both agree, and observes that in other things they differ. The revelation under the law was made in times past, the Gospel revelation in these last days; the former was made to the Jewish fathers that were of old, the latter to the then present apostles; the one was made at sundry times, and in divers manners, the other was made at once, and in one way; the one was made by the prophets of the Lord, the other by his own son, Heb 1:1 and therefore the latter must be the more excellent; in proof of which the author enlarges on the character of the Son of God, with respect to his person, office, and glory; showing that he is heir of all things, the Maker of the worlds, of the same nature and glory with his Father; is omnipotent, and upholds all things by the word of his power; is the High Priest of his people, who has made satisfaction for their sins, and purged them from them, and is now at the right hand of God, Heb 1:2 He goes on to prove that he is more excellent than the angels, by a variety of arguments, and these supported by testimonies from the Scriptures; as that he has a more excellent name than any of them, being called the Son of God, Heb 1:4 which is proved from Psa 2:7 that he is the object of the worship of angels, Heb 1:6 which is required of them, Psa 97:7 that he is their Maker and Creator, Heb 1:7 which appears from Psa 104:4 that he has an everlasting kingdom, is a righteous King, and is richly anointed above his fellows, Heb 1:8 which is the sense of some passages in Psa 45:6 and that he is the founder and former of the heavens, and of the earth, and will endure when they shall not, Heb 1:10 which is confirmed by testimonies out of Psa 102:25 that he sits at the right hand of God, where none of the angels were ever admitted, Heb 1:13 as is clear from Psa 110:1 and besides, the angels, as they are ministers made by him, they are sent out from him to wait on his people, the heirs of salvation, and minister to them, and therefore he must be greater than they, Heb 1:14.

Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa 104:4 who maketh his angels spirits, and his ministers a flame of fire: this cannot be understood of the wind and lightning, and of God's making these his messengers and ministers to do his will; for such a sense is not suitable to the scope of the psalm, from whence they are taken, nor to the order of the words in which they stand; for it is not said he makes spirits, or winds, his angels, and flaming fire his ministers, but the reverse; and is contrary to the design of the apostle in citing them, which is to show the superiority of Christ to angels, of whom it is said, that they are made spirits: they are "spirits", created ones, and so differ from God the Creator: they are incorporeal ones, and so differ from men; they are immaterial, and so die not; they are spiritual substances subsisting in themselves: and they are "made" such by God the Father, and by the Son the Lord Jesus Christ, within the six days of the creation, and all at once; for it is not to be supposed that the Lord is daily making them; and this proves the Son to be God, as well as more excellent than the angels; unless this is to be understood of the daily disposal of them in providence, in causing winds, thunder, lightning, and the like. Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for him; they sing his praise, and are his chariots in which he rides: and they are ministers to Christ; they attended at his incarnation: were solicitous for his preservation, ministered to him in distress, assisted at his resurrection, and accompanied him in his ascension, and will be with him at his second coming: and they are as a flame of fire, so called from their great power, force, and swiftness; and from their burning love, and flaming zeal, hence named seraphim; and because they are sometimes the executioners of God's wrath, and will descend in flaming fire, when Christ shall be revealed from heaven: angels sometimes appear in fiery forms; the chariots and horses of fire, by which Elijah was carried up to heaven, were no other than angels, in such forms: so the Jews (x) say of the angels, "all the angels, their horses are horses of fire, and their chariots fire, and their bows fire, and their spears fire, and all their instruments of war fire.'' And they have a notion, that an angel is half water, and half fire (y). (x) Sepher Jetzirah, p. 16. Ed. Rittangel. (y) T. Hieros. Roshhashana, fol. 58. 1.

This is the way, dear friends, in which we found our salvation, Jesus Christ, the high priest of our offerings, the protector and helper of our weakness. Through him we fix our gaze on the heights of heaven. In him we see mirrored God’s pure and transcendent face. Through him the eyes of our hearts have been opened. Through him our foolish and darkened understanding springs up to the light. Through him the Master has willed that we should taste immortal knowledge. For, since “he reflects the glory of God,” “he is as much superior to the angels as the name he has obtained is more excellent than theirs.” For thus it is written: “He makes his angels winds, and his servants flames of fire.” But of his Son this is what the Master said: “You are my son, today I have begotten you. Ask of me, and I will make the nations your heritage, and the ends of the earth your possession.” And again he says to him, “Sit at my right hand till I make your enemies your footstool.” Who are meant by “enemies”? Those who are wicked and resist his will.

Let us see what the devil says to the Lord from the Scriptures: “It is written, ‘He will give his angels charge of you; on their hands they will bear you up, lest you strike your foot against a stone.’ ” See how crafty he is, even in the texts he quotes. For he wishes to diminish the Savior’s glory, as if the Savior needed the help of angels. It is as if he would strike his foot unless he were supported by their hands. The devil takes this verse from Scripture and applies it to Christ. Yet it is written not of Christ but about the saints in general. Freely and in total confidence I contradict the devil. This passage cannot be applied to the person of Christ, for Christ does not need the help of angels. He is greater than the angels and obtained a better name than they by inheritance. For God never said to any of the angels, “You are my Son; today I have begotten you.” He has spoken to none of them as to a son. “He makes his angels winds, and his servants flames of fire.” But to his own Son he speaks properly and says countless things about him in the prophets.As I say, the Son of God does not need the help of angels. No, devil; learn rather that unless Jesus helps the angels, they dash their feet. We have just heard a passage about the angels, “that we are to judge angels.” If any of the angels is seen to stumble, he stumbles because he did not reach out his hand to Jesus. If Jesus had taken his hand, he would not have stumbled. For when someone trusts in his own strength and does not call upon the help of Jesus, he stumbles and falls.

And it was never announced to any man, “Let all God’s angels worship him.” In fact, even though men are able to subject their fellow creatures, they will never force the angels to obey them. The angels are not materially formed. “He made,” Paul says, “his angels spirits and his ministers flames of fire.”

In what manner, then, did He beget Him? First of all, divine operations cannot be known or declared by any one; but nevertheless the sacred writings teach us, in which it is laid down that this Son of God is the speech, or even the reason of God, and also that the other angels are spirits of God. For speech is breath sent forth with a voice signifying something. But, however, since breath and speech are sent forth from different parts, inasmuch as breath proceeds from the nostrils, speech from the mouth, the difference between the Son of God and the other angels is great. For they proceeded from God as silent spirits, because they were not created to teach the knowledge of God, but for His service. But though He is Himself also a spirit, yet He proceeded from the mouth of God with voice and sound, as the Word, on this account indeed, because He was about to make use of His voice to the people; that is, because He was about to be a teacher of the knowledge of God, and of the heavenly mystery to be revealed to man.

Since the Word knows the tabernacle of Moses to be a figure of the whole creation—I mean the entire system of things visible and invisible—shall we pass the first veil and, stepping beyond the realm of sense, look into the holy place, the intellectual and celestial creation? But not even this can we see in an incorporeal way, though it is incorporeal, since it is called—or is—fire and spirit. For he is said to make his angels spirits and his ministers flames of fire … though perhaps this "making" means preserving by that Word by which they came into existence. The angel then is called spirit and fire: spirit, as being a creature of the intellectual sphere; fire, as being of a purifying nature; for I know that the same names belong to the first nature. But, relative to us at least, we must reckon the angelic nature incorporeal or, at any rate, as nearly so as possible. Do you see how we get dizzy over this subject and cannot advance to any point unless it be as far as this: that we know there are angels and archangels, thrones, dominions, princedoms, powers, splendors, ascents, intelligent powers or intelligences, pure natures and unalloyed, immovable to evil or scarcely movable; ever circling in chorus around the first cause, or how should we sing their praises? Illuminated thence with the purest illumination or one in one degree and one in another, proportionally to their nature and rank … so conformed to beauty and molded that they become secondary lights and can enlighten others by the overflowing and largess of the first light? They are ministers of God's will, strong with both inborn and imparted strength, traversing all space, readily present to all at any place through their zeal for ministry and agility of nature … different individuals of them embracing different parts of the world, or appointed over different districts of the universe, as knows the one who ordered and distributed it all. They combine all things in one, solely with a view to the consent of the Creator of all things. [They are] choristers of the majesty of the Godhead, eternally contemplating the eternal glory, not that God may thereby gain an increase of glory, for nothing can be added to that which is full—to God, who supplies good to all outside God's self—but that there may never be a cessation of blessings to these first natures after God. If we have told these things as they deserve, it is by the grace of the Trinity and of the one Godhead in three persons, but if less perfectly than we have desired, yet even so our discourse has gained its purpose. For this is what we were laboring to show—that, if even the secondary natures surpass the power of our intellect, much more then does the first and—for I fear to say merely—that which is above all the only nature.

Is it then Angels only? No; for hear what follows: "And of His Angels He saith, Which maketh His Angels spirits, and His ministers a flame of fire: but unto the Son, Thy Throne, O God, is for ever and ever." Behold, the greatest difference! that they are created, but He uncreated. While of His angels He saith, who "maketh"; wherefore of the Son did He not say "Who maketh"? Although he might have expressed the difference as follows: "Of His Angels He saith, Who maketh His Angels spirits, but of the Son, 'The Lord created Me': 'God hath made Him Lord and Christ.'" But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. Seest thou how he distinguishes, and with how great clearness, between creatures and Creator, ministers and Lord, the Heir and true Son, and slaves?

For just as in the matter of "radiance" and "exact image of his nature" he imitated John, calling him "the Word" and saying that he was God, so also here he imitated John. Just as John said, "This one was in the beginning, all things were created through him," so also does Paul, although he says, "these things were not" instead of saying, "This one was." "To the angels is said, 'who makes them'; but to the Son, 'your throne.' " This proves the point: That which was made was not in existence previously, but he who has an eternal throne always was with his Father.

The mention of the angels' "service" (wind) shows their quickness, while the mention of "ministry" (flames) shows their power. When he says that the angels have been made these things, he presents how they also have the ability to be these things. And he distinguishes them from the "Creator" and "God" and "throne" and "scepter of the kingdom," all of which are symbols of his highest honor and worthiness. For also the phrase God reveals his highest nature, and throne and scepter set forth the certainty of this apart from human honors and worthiness. Then also the phrase "forever and ever" proves this, for the word Creator shows those things that have come into existence have their beginning in time, but this passage demonstrates the eternity of his kingdom.

"Who makes His angels spirits." For they are created beings, therefore he says, "Who makes." Behold the greatest difference: that some are created, while the One is uncreated; for the act of creating denotes the production from non-being into being. It is not only to angels that the exceptional pertains, but also to every functional power. He did not say, "Having created," but "Creating," that is, sustaining by the Word, according to which they came into being.

Here is the greatest difference between them: they are created, but He is not created. The expression "You make" means bringing from non-existence into existence. He has superiority not only over the angels alone, but also over all ministering powers. He did not say "made," but "make," that is, preserving by the Word through which they were created. There is a similar expression in the Gospel: "My Father works until now" (John 5:17), that is, He sustains everything that has already been created and completed, and preserves it in order to bring it to perfection.

58. – Then (v. 7) the reason is given on the part of the angels, why they adore Him. As if to say: It is just that they adore, because they are ministers; hence, he says, he makes his angels winds [spirits] and his servants flames of fire [ministers]. For God sometimes acts by enlightening the intellect: 'He enlightens every man coming into the world' (Jn. 1:9); but sometimes he moves a man to His work: 'You have worked our works in us' (Is. 26:9). God does the first of these by means of His angels: 'You enlighten wonderfully from the everlasting hills' (Ps. 75:5). He also does the second in us through His angels, as Dionysius said. Inasmuch as he enlightens through them, they are called messengers; for it is the office of a messenger to declare the things which are in his master's heart. But inasmuch as they are mediators of divine works, they are both messengers and ministers. But what sort they are is described by bodily things best suited for this: one is air, whose properties are well, suited to a messenger, although the property of fire best suits a minister. For air is receptive of light and of impressions; it gives a true picture of what it receives, and it moves rapidly. These are the characteristics that a good messenger should have, namely, that he receive the news well, report it accurately and do so swiftly. And these characteristics are found in angels: for they receive divine illuminations well, since they are clean mirrors, according to Dionysius: 'Their angels in heaven always see the face of my Father who is in heaven' (Mt. 18:10). Furthermore, they best transmit what they receive: 'God signified the things which must shortly come to pass, sending by his angel to his servant, John' (Rev. 1:1). And they are swift: 'Go, you swift angels, to a nation rent and torn to pieces' (Is. 18:2). But they are called spirits, because every invisible substance is called a spirit; hence, even the air is called a spirit. Furthermore, they are fire, inasmuch as they are ministers. But of all the elements fire is the most active and most efficacious for acting; hence in Ps. 103 (v. 5) is says of angels: 'You make your ministers a burning fire. Fire also causes heat, by which charity is signified: 'The lamps thereof are fire and flames' (S of S 8:6). Again, fire always moves upward; so, too, the angels and good ministers always refer what they do to God's glory, as is clear of Tobias' angel: 'Bless the God of heaven' (Tob. 12:6). He does not say, 'Bless me', but 'bless the God of heaven.' Not so the evil angel who says: 'All these will I give you, if falling down you will adore me' (Mt. 4:9). But the good angel, as a good minister, says: 'See you do it not' (Rev. 22:9); and he continues: 'Adore God' (Rev. 22:9).

Different discoveries made of the Divine will to the ancient Israelites by the prophets, Heb 1:1. The discovery now perfected by the revelation of Jesus Christ, of whose excellences and glories a large description is given, Heb 1:2-13. Angels are ministering spirits to the heirs of salvation, Heb 1:14.

Who maketh his angels spirits - They are so far from being superior to Christ, that they are not called God's sons in any peculiar sense, but his servants, as tempests and lightnings are. In many respects they may have been made inferior even to man as he came out of the hands of his Maker, for he was made in the image and likeness of God; but of the angels, even the highest order of them, this is never spoken. It is very likely that the apostle refers here to the opinions of the Jews relative to the angels. In Pirkey R. Elieser, c. 4, it is said: "The angels which were created the second day, when they minister before God, נעשין של אש become fire." In Shemoth Rabba, s. 25, fol. 123, it is said: "God is named the Lord of hosts, because with his angels he doth whatsoever he wills: when he pleases, he makes them sit down; Jdg 6:11 : And the angel of the Lord came, and sat under a tree. When he pleases, he causes them to stand; Isa 6:2 : The seraphim stood. Sometimes he makes them like women; Zac 5:9 : Behold there came two women, and the wind was in their wings. Sometimes he makes them like men; Gen 18:2 : And, lo, three men stood by him. Sometimes he makes them spirits; Psa 104:4 : Who maketh his angels spirits. Sometimes he makes them fire; ibid. His ministers a flame of fire." In Yalcut Simeoni, par. 2, fol. 11, it is said: "The angel answered Manoah, I know not in whose image I am made, for God changeth us every hour: sometimes he makes us fire, sometimes spirit, sometimes men, and at other times angels." It is very probable that those who are termed angels are not confined to any specific form or shape, but assume various forms and appearances according to the nature of the work on which they are employed and the will of their sovereign employer. This seems to have been the ancient Jewish doctrine on this subject.

THE HIGHEST OF ALL REVELATIONS IS GIVEN US NOW IN THE SON OF GOD, WHO IS GREATER THAN THE ANGELS, AND WHO, HAVING COMPLETED REDEMPTION, SITS ENTHRONED AT GOD'S RIGHT HAND. (Heb 1:1-14) at sundry times--Greek, "in many portions." All was not revealed to each one prophet; but one received one portion of revelation, and another another. To Noah the quarter of the world to which Messiah should belong was revealed; to Abraham, the nation; to Jacob, the tribe; to David and Isaiah, the family; to Micah, the town of nativity; to Daniel, the exact time; to Malachi, the coming of His forerunner, and His second advent; through Jonah, His burial and resurrection; through Isaiah and Hosea, His resurrection. Each only knew in part; but when that which was perfect came in Messiah, that which was in part was done away (Co1 13:12). in divers manners--for example, internal suggestions, audible voices, the Urim and Thummim, dreams, and visions. "In one way He was seen by Abraham, in another by Moses, in another by Elias, and in another by Micah; Isaiah, Daniel, and Ezekiel, beheld different forms" [THEODORET]. (Compare Num 12:6-8). The Old Testament revelations were fragmentary in substance, and manifold in form; the very multitude of prophets shows that they prophesied only in part. In Christ, the revelation of God is full, not in shifting hues of separated color, but Himself the pure light, uniting in His one person the whole spectrum (Heb 1:3). spake--the expression usual for a Jew to employ in addressing Jews. So Matthew, a Jew writing especially for Jews, quotes Scripture, not by the formula, "It is written," but "said," &c. in time past--From Malachi, the last of the Old Testament prophets, for four hundred years, there had arisen no prophet, in order that the Son might be the more an object of expectation [BENGEL]. As God (the Father) is introduced as having spoken here; so God the Son, Heb 2:3; God the Holy Ghost, Heb 3:7. the fathers--the Jewish fathers. The Jews of former days (Co1 10:1). by--Greek, "in." A mortal king speaks by his ambassador, not (as the King of kings) in his ambassador. The Son is the last and highest manifestation of God (Mat 21:34, Mat 21:37); not merely a measure, as in the prophets, but the fulness of the Spirit of God dwelling in Him bodily (Joh 1:16; Joh 3:34; Col 2:9). Thus he answers the Jewish objection drawn from their prophets. Jesus is the end of all prophecy (Rev 19:10), and of the law of Moses (Joh 1:17; Joh 5:46).

of--The Greek is rather, "In reference TO the angels." spirits--or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [ALFORD]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Psa 18:10, "a cherub . . . the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psa 104:3-4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jdg 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zac 5:9); at other times to resemble men (Gen 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Rev 14:7; Rev 22:8-9).