Chapter One
The Supremacy of Jesus Part One: Greater than the Old Testament Prophets
1:1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,
One could easily call these three verses an executive summary of the book of Hebrews. It identifies how God spoke to His people in the past using prophets, but now has spoken through His Son, Jesus. The author associates himself with his readers by saying God has spoken to ‘us’ through His Son. He then presents the Son’s qualifications:
Having the right qualifications is critical for any job. The question of whether the Son of God can provide the necessary purification (Greek ‘katharismon’,[1] the process to make clean, in this context the removal of sins) is immediately addressed. If a human can dare say it, this is an impressive set of credentials! No one, other than Jesus, can truthfully say they possess any of these attributes, let alone all of them. These verses set the stage to help the reader from the beginning to realize that God’s Son is not only qualified to fulfill the requirements of the Torah, but He is also superior in every way. Just as one would expect from God.
Considerations
It may be impossible to assess the amount of power that would be required to hold together every molecule in the universe. It’s doubtful that mankind will ever discover or even understand that level of power. Pastor and commentator, J. Vernon McGee offers an interesting viewpoint, “That little baby Jesus lying helplessly on the bosom of Mary in Bethlehem could have spoken this universe out of existence.”[2] Jesus is literally holding all things together by the “word of His power.” If man could follow the rules and regulations required for temporary purification, Jesus, who is and always will be, with His power, is certainly qualified and able to provide eternal purification for humanity.
The Supremacy of Jesus Part Two: Greater than the Angels
1:4 having become as much superior to angels as the name he has inherited is more excellent than theirs.
After the author had established Jesus as being greater than the prophets, the first “heavenly entity” that someone might wonder about would be those that are regularly presented in Scripture as beings that are often in the presence of God and in service to Him, the angels. God’s Son, Jesus was given a name that is above all names (see Isaiah 9:6; Ephesians 1:21; Philippians 2:9). The Greek word ‘onoma’[3] (translated here as ‘name’) can also carry the meaning of a title, reputation, or character, you could say that He had a name, title, rank, and role above all other names, titles, ranks and roles.
1:5 For to which of the angels did God ever say, “You are my Son, today I have begotten you”? Or again, “I will be to him a father, and he shall be to me a son”?
Rightfully using God as the highest level of authority, the author asks to which angel did He say, “You are my Son, today I have begotten you” (quoting Psalm 2:7, see also Acts 13:33), or “I will be to him a father, and he shall be to me a son” (quoting 2 Samuel 7:14, see also Psalm 89:26-27). The answer is obviously none, these statements were directed towards God’s Son Jesus, the author is pointing out that God’s own Son has a higher rank, well above any angel (the Creator compared to anyone created is more than a significant difference).
The term ‘begotten’ (Greek ‘gegennēka’[4] translated from the Hebrew ‘yālaḏ’)[5] can refer to being born, however, it can also be a general reference to an offspring. That reference from Psalm 2:7 is a segment of an interesting conversation between God the Father, God the Son, and God the Holy Spirit (see Psalm chapter 2). Even though referred to as being ‘born’ or ‘begotten’, Jesus has always existed (see Hebrews 1:12; 13:8; John 8:58; Revelation 1:4).[6]
1:6 And again, when he brings the firstborn into the world, he says, “Let all God’s angels worship him.”
Jesus is referred to as the firstborn of all creation (see Romans 8:29; Colossians 1:15, 18), again this does not imply a birth, in context this word is referring to the birthright of preeminence[7] (Greek word ‘prōtotokon’,[8] Hebrew ‘beḵōrāh’).[9] Since angels are not allowed to be worshiped (see Colossians 2:18; Revelation 19:10; 22:8-9),[10] when God’s Word calls for the angels to worship, such as this citation from Deuteronomy 32:43 LXX states, it could only be a reference to the worshiping of God.
1:7 Of the angels he says, “He makes his angels winds, and his ministers a flame of fire.”
The comparison between Jesus and the angels continues with a quotation from Psalm 104:4, stating that the angels were created. The word translated here as ‘winds’ is the Greek word ‘pneumata’,[11] which can refer to a breath, any air that is moving, or a spirit, likely a reference to God giving them life.[12] God also made His angels “ministers a flame of fire,” implying that He has given them the power to be effective ministers in His service.
1:8 But of the Son he says, “Your throne, O God, is forever and ever, the scepter of uprightness is the scepter of your kingdom. 9 You have loved righteousness and hated wickedness; therefore God, your God, has anointed you with the oil of gladness beyond your companions.”
The author then contrasts what God said to the angels to what He said to His Son using a quotation from Psalms 45:6-7. Since His kingdom will be eternal and He will rule with an upright scepter, loving righteousness and hating wickedness, God has anointed Him with the oil of gladness (see Isaiah 61:1-4), a reference to His Son’s title, Messiah.[13] As the Messiah He is greater than all of His companions (a reference to others that serve, both the Greek word ‘metochous’[14] and Hebrew ‘ḥā·ḇēr’,[15] referring to friends, associates, fellow workers, etc.)
1:10 And, “You, Lord, laid the foundation of the earth in the beginning, 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 like a robe you will roll them up, like a garment they will be changed. But you are the same, and your years will have no end.”
Again, the author, now using Psalms 102:25-27, refers to Jesus as being the creator of the earth and heavens, noting that they, the earth, and heavens[16] (a reference to the sky and everything in space), will wear out like some piece of clothing (see Isaiah 51:6; Matthew 24:35; Luke 21:33; 2 Peter 3:10). The author further notes that like one does with a robe, rolling it up when one is done wearing it, He will roll up the earth and heavens, and plus, like a garment worn, it will be changed (see Revelation 21:1). However, regarding the Son of God Himself, He is the same, He will always be the same, eternal, with no end.
1:13 And to which of the angels has he ever said, “Sit at my right hand until I make your enemies a footstool for your feet”?
Now citing Psalm 110:1,[17] the author points out that God the Father told His Son to sit at His right hand (a position of authority)[18] until He has made all His enemies a footstool for His feet. A prophetic reference to His Second Coming when all their enemies, namely Satan, his minions, and all those that refuse to accept Jesus as their Savior, have been conquered and subdued.
1:14 Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?
In summary, the angels are those that were sent out to serve God and those that are to inherit salvation, namely Christians (since all Christians have been adopted by God).[19] If the purpose of the angels is to serve God for the sake of Christians, then it is reasonable to say that Jesus, being the Son of God, is greater than the angels.
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[1] Strong’s Greek 2512.
[2] McGee, J. V. (1991). Thru the Bible commentary: The Epistles (Hebrews 1-7) (electronic ed., Vol. 51, p. 23). Nashville: Thomas Nelson.
[3] Strong’s Greek 3686.
[4] Strong’s Greek 1080.
[5] Strong’s Hebrew 3205.
[6] See also commentary under Genesis 3:8-10 and the Considerations under Deuteronomy 28:64-68 under the heading of The Wrath of God.
[7] See Considerations under Genesis 25:27-34 regarding Birthright.
[8] Strong’s Greek 4416.
[9] Strong’s Hebrew 1062.
[10] See also Considerations under Genesis 1:2 regarding the Godhead, the Considerations under Genesis 1:31 regarding the Image of God and the Considerations under Exodus 10:24-29 regarding Hell on Earth.
[11] Strong’s Greek 4151.
[12] See Considerations under Genesis 1:20-23 regarding Breath Equals Life. See also verse 14 below.
[13] See commentary under Genesis 31:10-13 and under Law and Gospel in the Brief Introduction to God’s Law regarding the word Messiah.
[14] Strong’s Greek 3353.
[15] Strong’s Hebrew 2270.
[16] See commentary under Genesis 1:1 regarding the word ‘heavens’.
[17] Psalm 110 is considered, like Psalm 2, the record of a divine conversation between members of the Godhead. It is also a Messianic chapter and is quoted more than any other psalm in the New Testament.
[18] See commentary under Exodus 15:6 regarding the significance of the right hand.
[19] See commentary below Genesis 6:1-2 regarding being adopted by God and what that means.