Chapter 1

1 Christ in these last times coming to us from the Father, 4 is preferred above the angels, both in person and office.

1. God. The epistle launches directly into a doctrinal discussion without the customary opening salutations (see the opening verses to the other NT epistles; see p. 387). In Greek the word for God does not occur first, but the word for “sundry times.” See below under “spake.”

At sundry times. Gr. polumeroµs, “in many portions,” “in many ways.” The full light from the throne of God did not burst upon men in one great flash of glory. Rather, it came slowly, little by little, as men could comprehend it.

In divers manners. Gr. polutropoµs, “in various ways.” God spoke through the prophets by spoken and written message, by parable, and by means of visual aids. Whatever means were employed, it was God who spoke (see below under “spake”).

Spake. The writer emphasizes the fact that it was God who spoke through the prophets. A book may bear the name of Isaiah or Amos or Daniel, but God is the real author (cf. John 5:46, 47). The fact that God gave revelations through the prophets in OT times did not preclude His giving later and even greater revelations as they were needed. It was fitting in OT times to show faith in the coming Redeemer by offering a lamb on the altar. But after Christ had come it would be inappropriate to continue such sacrifices: to do so would no longer show faith but unbelief. It was necessary to discard rites and ceremonies that pointed to Christ to come, and substitute others that would betoken faith in a Christ who had come. To enable the believer in God to do this would require fresh revelations from Heaven.

To discontinue age-hallowed ceremonies and customs—as Christianity demanded of Israel—and to adopt new ones that in outward display did not compare with the old; to sever connection with the stately Temple service—all this doubtless seemed to many not only a repudiation of all past experiences and revelations but an end of all religion. The 1st-century Jews and their fathers had always offered sacrifices, and God had accepted their worship. Could there be any harm in continuing that which Heaven had so signally blessed? They remembered how God had instructed Moses to build the sanctuary, and how God Himself honored its dedication by sending fire from heaven to light the wood on the altar. The religion that was good enough for Abraham, Moses, and Elijah, they deemed to be good enough for them.

It is always a difficult task to change the customs of centuries, and to transform the habits of a nation in a few years is well-nigh impossible. In the case of the transition from Judaism to Christianity it was particularly difficult, in that the change had to be accomplished through the leadership of men who, in the estimation of most of the people, did not rank with those who had instituted the customs. The transition period was therefore a most trying one. Much wisdom and wise counsel were needed. The question would doubtless constantly recur that if God did not require sacrifices now, if in fact they were displeasing to Him, what about the great and good men of old who had taught them to Israel, and had themselves offered gifts to Him? Had these men not followed the specific directions of God? And who were Paul and the other apostles that they should presume to change ancient practices and institutions? The Jews might pointedly ask the apostles whether they considered themselves greater than the prophets and patriarchs of old (cf. John 4:12).

These questions are answered in the first words of the epistle. The great leaders of the past had not been mistaken. They had been led by God. They were God’s men. When they spoke, God spoke. They had not followed cunningly devised fables. In taking this position the author of the book would naturally gain the confidence of the people, who believed that the great men and prophets of old had been led by God.

In time past. Gr. palai, “long ago,” “formerly.” The reference is doubtless to all OT revelation.

Fathers. Here meaning “forefathers,” or “ancestors.”

Prophets. Gr. propheµtai (see on Matt. 11:9).

2. These last days. This is equivalent to the expression “in our time.” Bible writers sometimes speak of events associated with the first advent of Christ as occurring in the “last days” (see Acts 2:17; Heb. 9:26; 1 Peter 1:5).

By his Son. The word “his” is supplied. The RSV translates the phrase “by a Son.” This translation, though grammatically allowable, is misleading, for it could be taken as suggesting that God had more than one son. It is better to regard the absence of an article here as laying emphasis on the quality of the noun as in Dan. 7:13; Rev. 1:13 (see on comment there; cf. on John 1:1). The meaning of the phrase would then be “one who is a son.” The contrast is between revelation by a prophet and revelation by a “son.”

Hath appointed. It is difficult to assign this event to any precise moment in history inasmuch as the purposes of God are eternal. However, the appointment here referred to probably took effect at the time of the ascension, when Christ sat “down on the right hand of the Majesty on high” (v. 3).

The first verse presents the Father, the second the Son. In presenting the Son, the author of Hebrews comes to the heart of his subject. If Christ is to supersede the Aaronic priesthood instituted by Moses, He must be shown to be superior to Moses, or He would not have the power to abrogate that which Moses had instituted. Therefore Christ is set forth as God (see on 1:3; cf. on John 1:1).

Heir of all things. When Jesus came to earth He laid “aside His royal robe and kingly crown” (9T 68). He “chose to give back the scepter into the Father’s hands, and to step down from the throne of the universe” (DA 22, 23). At His ascension He resumed the position that He had had with the Father prior to the incarnation (see AA 38, 39; cf. 8T 268, 269). It was important that the Hebrews understand the true position of the Son. Old Testament writers did not clearly distinguish between the persons in the Godhead. Israel had been taught, “Hear, O Israel: The Lord our God is one Lord” (Deut. 6:4). It was necessary that they understand that the Messiah shared the throne of the universe with the Father. See Additional Note on John 1; cf. on 1 Cor. 15:24–27.

By whom also he made. The Son stands revealed as associated with the Father, the active agent in creation (see on John 1:3; Col. 1:16, 17).

Worlds. Gr. aioµnes (see on 13:39). The plural probably looks to the whole system of things brought into existence by Christ in time, the “all things” of Heb. 1:3, the things “visible and invisible, whether they be thrones, or dominions, or principalities, or powers” (1:16, 17).Through Christ, God made the worlds. God used Him, not as a tool, but as a fellow worker. There is an indication here of division of activity in the Godhead. He who was to be man’s Redeemer was his Creator. And, indeed, because He is the Creator, He is able to create a man “a new creature” (2 Cor. 5:17).

When we consider the magnitude of God’s creation, the unnumbered millions of worlds circling the throne of Deity, not only do we gain an enlarged concept of God; we are led to say with the psalmist, “What is man, that thou art mindful of him? and the son of man, that thou visitest him?” (Ps. 8:4). Wonderful in wisdom, knowledge, and power must our God be; and with this, wonderful must be the love of Him who created and upholds all things and invites man to become a partaker with Him in glory.

3. Being. Gr. oµn, an expression denoting eternal, timeless existence (see on Rev. 1:4). The related verb form eµn occurs with this same idea in the expression in John 1:1; “in the beginning was [eµn] the Word” (see comment there). Christ did not come into existence “in the beginning”—in the beginning He already was. When He came to this world, He that already was, became flesh. He had not previously been flesh (see on John 1:14).

Brightness. Gr. apaugasma, “outshining,” “outraying,” “reflection,” “radiance.” The Father and the Son are inseparable. The Son reveals the Father, is the outshining of the Father. As when we look at the sun, we see not the sun itself but its rays, so we see not the Father but the Son, the Father Himself being invisible, “dwelling in the light which no man can approach unto; whom no man hath seen, nor can see” (1 Tim. 6:16).

Glory. Gr.doxa (see on Rom. 3:23; 1 Cor. 11:7). The glory of God is the sum total of all His attributes. On a certain occasion Moses asked God, “I beseech thee, shew me thy glory” (Ex. 33:18). In response to the appeal God said, “I will make all my goodness pass before thee” (Ex. 33:19; cf. ch. 34:5–7).God’s glory is His character (see DA 20; PK 312, 313; GW 417). Christ did not become the brightness of God’s glory. He already was, and always had been (see on John 1:1; see Vol. V, p. 917). This constitutes the essential and eternal ground of His personality.

Express image. Gr. charakteµr, originally, a tool used for engraving or marking. Later it came to mean the marking itself. The same duality of meaning may be noted in certain English words. Thus “seal” may mean the impression made upon the receiving medium, as well as the instrument used, and “stamp” denotes both the instrument used and the imprint made. As a seal or stamp impresses an exact image of itself upon the wax, so Christ is the exact counterpart of God.

Person. Gr. hupostasis, literally, “that which stands under,” hence, “subsistence,” “essence,” “actual being,” “reality.” It signifies reality as contrasted with imagination and fancy, and is used for the essence of things, the inmost nature of anything, the real self. It is also used to denote firmness, steadfastness, assurance, confidence.

When Christ is said to be the “express image” of the Father’s hupostasis it means more than outward likeness. He is the exact and true expression of the very inmost nature of God. As is the Father, so is the Son: one in essence, one in character, one in mind and purpose. So alike are they that Christ could say, “He that hath seen me hath seen the Father” (John 14:9), “I and my Father are one” (ch. 10:30). Indeed, one of the great purposes of Christ’s coming to this earth was to give men a true picture of the Father.

Upholding. Gr. pheroµ, “to bear,” “to carry,” “to bear along,” “to bear up.” Here there may be the added meaning of movement, purpose, guidance; proceeding with definite intent. Christ is the one who is upholding all things in the entire universe and who keeps the heavenly bodies in their appointed paths. Compare the phrase, “by him all things consist,” that is, hold together (Col. 1:17). Pheroµ is more comprehensive than our English word “consist,” since it embraces the concept of purposeful working, of planning. This definition changes the concept from that of a mere power sustaining the physical universe to that of an intelligent Being who has a plan and is in the process of carrying it out.

Word. Gr. rheµma, “utterance,” “word,” “command.” In ch. 11:3 the worlds are said to have been framed by the rheµma of God. Compare the use of rheµma in Rom. 10:8, 17, 18; Eph. 6:17; 1 Peter 1:25.

His. That is, Christ’s.

Power. Gr.dunamis, “might,” “strength,” “the ability to perform.”

By himself. Important textual evidence may be cited (cf. p. 10) for the omission of this phrase. The idea is contained, however, in the form of the Greek expression translated “had … purged.” Christ trod the wine press alone (Isa. 63:3).

Purged. By His atonement Christ accomplished both the cleansing of sin in general—which work was made possible by the sacrifice on the cross and will at last issue in the purification of the universe from sin—and the cleansing of the individual from sin. This latter work, also made possible by the cross, is still in progress and will not be finished till the last soul is saved.

On the cross Christ finished His work as victim and sacrifice. He shed His blood, and thus was a “fountain opened … for sin and for uncleanness” (Zech. 13:1). But His work as intercessor continues on. He is our advocate with the Father (see Heb. 7:25).

Christ overcame every temptation. Though the sins of the world were laid upon Him, His own soul was unsullied. He repelled every suggestion to evil. Satan never secured a foothold anywhere. He made a thousand attacks upon Christ, but not one succeeded.

Our. Textual evidence favors (cf. p. 10) the omission of this word. The reading therefore is that Christ “by himself purged sins,” or rather, “made purification of sins.” It is true that Christ purged “our” sins, but the author here takes a more inclusive view.

Sat down. Christ’s sitting down was a formal seating, an installation into office, an inauguration, a coronation. It was an investiture with authority, an acknowledgment of His right to exercise jurisdiction. It was the beginning, not the end, of His activity as special mediator. It was the placing of God’s seal upon His mediatorial work. By thus seating Christ at His own right hand, God placed His approval upon the work Christ had done in the earth and accepted it, addressed Him as high priest, and authorized Him henceforth to function as mediator after the order of Melchisedec (ch. 7:17).

The seat on the right hand of the Majesty on high was given Christ in view of His purgation of sin. He had succeeded where Adam had failed. He had won for Himself the right to speak and act for mankind. Therefore, far from sitting down to rest, He was now beginning His new activity. As a judge on earth takes his seat on the bench, as the chairman of an assembly “takes the chair” and proceedings begin, so Christ took His seat at the right hand of God, and thus received official recognition before the assembled multitudes that He served by the appointment and will of God.

The priests in the service on earth offered the blood of the victims the people brought to the sanctuary, the blood of slain animals. It was necessary that Christ as high priest should have “somewhat also to offer” (ch. 8:3). This “somewhat” was not “the blood of goats and calves, but … his own blood” (ch. 9:12). This blood He could not offer until it had been shed on Calvary. But as soon as it was shed, He could begin His ministry. This He did immediately after He was installed in office. He was now a priest forever, and was ready to intercede for man in the holy places in heaven.

Right hand. The place of honor and authority. There is doubtless an allusion to Ps. 110:1.

Majesty. Gr. megaloµsuneµ, literally, “greatness.” The word occurs in the NT only here and in Heb. 8:1; Jude 25. An attribute of divinity is here used in place of the divine name, doubtless for literary purposes.

On high. Literally, “in [the] heights,” that is, heaven (cf. Ps. 93:3).

4. Being made. Rather, “having become.” At His incarnation Jesus was made “a little lower than the angels” (see on ch. 2:9); now He is highly exalted (ch. 1:3).

So much better. The remainder of the chapter is devoted to a discussion of the contrast between Christ and the angels. The author sets out to show that Christ is, in the highest sense, God. If Christ is to purge men from sin, He must be God; for only God can forgive sins. Great as are the angels, and highly as the Jews regarded them, no angel can ever be a savior. The author therefore proceeds to show that Christ is “much better” than the angels.

The deity of Christ was a great stumbling block in the way of the Jews’ acceptance of Christianity. Israel had for centuries prided itself on the worship of only one God, whereas the heathen had many gods. “The Lord our God is one Lord” (Deut. 6:4) had been the challenge to their heathen neighbors. The Jews needed to understand the nature of the Godhead, that the phrase “one Lord” involved Father, Son, and Holy Spirit.

By inheritance. Christ has been “appointed heir of all things” (see on v. 2). With this inheritance He was also given “a name which is above every name” (see on Phil. 2:9).

A more excellent name. Some believe that the name is “Jesus.” This was the name given to Him at birth, and it was given in recognition of the fact that He would “save his people from their sins” (Matt. 1:21); and since the angel who announced the name was only executing God’s command, it was in reality God the Father who gave Him that name. Others think that the title “Son” is here referred to. They believe this name is highlighted by the OT quotations cited (Heb. 1:5–8). It was with respect to the incarnation that the title “Son” came especially to be applied (see on Luke 1:35). The angels were merely “ministering spirits” (Heb. 1:13, 14); Jesus was uniquely “Son.”

5. Which of the angels. Now begins a series of OT quotations to prove the superiority of Christ over the angels. The anticipated answer to the question is, “He never said this to an angel at any time.”

Thou art my Son. A citation from Ps. 2:7 (see comment there). For a discussion of the title “Son” applied to Christ see on Luke 1:35; cf. on Rom. 1:4. The author here disposes of the claim made by some that Christ is an angel raised to a higher position. If Christ really were an angel elevated to His present status, then God did say to an angel, “Thou art my Son.” But God did not say this to any angel “at any time.”Some refer to Job 1:6; 2:1; 38:7 as evidence that the Scriptures do call angels sons of God (see comments on these verses). It should be noted that these expressions are all in the plural. Nowhere is any angel called a son of God; and, of course, angels are created beings (Col. 1:16).

This day have I begotten thee. For a discussion of the various interpretations given to this passage see on Acts 13:33; cf. on Rom. 1:4.

I will be to him a Father. A citation from 2 Sam. 7:14 (see comment there). The original prophecy had primary application to Solomon, but it is here given Messianic import. The purpose of the citation is to highlight the sonship of Christ and thus further establish His superiority over the angels.

6. When he bringeth. Apparently a reference to the incarnation, although no such command seems elsewhere to be recorded. Some urge that the time element should not be pressed. Christ was God before the incarnation; He was God during the incarnation; and He is God after the incarnation. At any stage worship was appropriate. The command to worship sets forth the supremacy of the Son.

Firstbegotten. Gr. proµtotokos (see on Rom. 8:29).

Let all the angels. A free citation from the LXX of Deut. 32:43, with elements of Ps. 97:7. The quotation is not found in the Hebrew Bible. Citations from the LXX are characteristic of this epistle (see p. 388). The command to worship Christ is confirmatory of the deity of Christ. High as is the position of the angels, Christ is so much higher that they are commanded to worship Him. God only may be worshiped (Rev. 22:8, 9). Christ is therefore God.

7. Spirits. Gr. pneumata, “winds,” citation is from Ps. 104:4 (see comment there). The author’s purpose in quoting this text is to show that angels are servants, and that God uses them as His ministers, in contrast with the Son, who is God.

Ministers. Gr. leitourgoi (see on Rom. 13:6). Whereas the Son is God and is to be worshiped, the angels are ministers, servants who delight to do God’s will. From the very beginning they have had a definite part in the plan of God and have served in many capacities. After man had sinned they guarded the way to the tree of life (Gen. 3:24). When the final events take place and Christ returns, they will come with Him (Matt. 25:31), and Christ will send them to “gather together his elect from the four winds, from one end of heaven to the other” (Matt. 24:31).

All through history angels have been men’s guardians and protectors, “sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). The angels appeared often in the ministry of Christ on earth, from the first announcement of His birth to the time of His ascension. Although we may not be conscious of the constant presence of angels in our lives, we may know of a surety that we are always under their loving watchcare.

Flame of fire. Compare on Gen. 3:24.

8. Unto the Son. In contrast with “of the angels” (v. 7).

Thy throne, O God. A citation from Ps. 45:6, 7 (see comment there). Here the Father addresses the Son reverently, calling Him God. This may be considered the climax in the argument on the position and dignity of Christ. There can be no higher testimony to the deity of Christ than this apostrophe of the Father to the Son. In the most solemn manner Christ’s Godhood is affirmed, and this by the Father Himself.

Man’s salvation and the whole plan of redemption are based on the deity of Christ. If Christ is not God in the highest sense and in His own right, our faith is in vain and salvation becomes impossible.

Many of the Jews had seen Jesus in the flesh. It was probably harder for them than for later generations to believe in Christ as divine. Did they not know His supposed father and His mother, and were not some of the family still living? How could this man be God? This stumbling block the author sought to remove. Hence he summons the testimony of Scripture to confirm his position. It would be of little use to present the vital subjects with which Hebrews deals, until this one point was settled and fully accepted.

As we consider the history of the church since the days of the apostles, we see the need of emphasis on the deity of Christ. Many there are today who revere Christ and in their own way esteem Him highly, who nevertheless refuse to give Him the place that is rightly His. They fail to understand that the deity of Christ is the central fact in the plan of redemption, and that there is “none other name under heaven given among men,” whereby we may be saved (Acts 4:12).

For ever and ever. Compare on Rev. 11:15; 14:11.

Righteousness. Gr. euthuteµs, “rectitude,” “uprightness.” The reference to the throne and the scepter is worthy of note. It indicates actual, not merely potential, possession of power. It presents the kingdom not as future, but as present and in active operation. The throne and the kingdom are everlasting; and the scepter—symbol of actual exercise of authority—is characterized by uprightness.

9. Righteousness. Gr. dikaiosuneµ (see on Matt. 5:6). This has particular reference to Christ’s earthly life. This is the basis upon which He was anointed, as mentioned in the latter part of the verse.

To love righteousness is a higher virtue than merely to do righteousness. Many sincere Christians take an active part in various good enterprises more from a sense of duty than from any inherent love for the work. A missionary may go to a needy field with a high sense of duty and of the responsibility resting upon him, and accomplish a great work. It is not, however, until he enters into the love of the work, not until he truly begins to love the people among whom he labors, that he has reached the standard set by God. Work, with duty as a motive, is commendable. Work, with love as a motive, is a still higher experience.

Some accept the doctrines of the church and step out in obedience to God’s command because of the overpowering logic of the truth and its masterful presentation. However, unless they also receive “the love of the truth, that they might be saved” (2 Thess. 2:10), they may at last be found wanting.

Love is what prompted God to action. “God so loved the world, that he gave his only begotten Son” (John 3:16). “Christ also loved the church, and gave himself for it” (Eph. 5:25). Paul, who confesses, “I laboured more abundantly than they all” (1 Cor. 15:10), testifies, “the love of Christ constraineth us” (2 Cor. 5:14).

Iniquity. Gr. anomia, “lawlessness,” “violation of law.” Love is an essential Christian virtue. However, it is necessary to stress the quality of hate also. God commends Christ for His love of righteousness, and also for His hatred of sin.

It is possible to resist sin without actually hating it. Indulgence in a particular sin may not appeal to a man, and hence may be no temptation to him. Other sins may be pleasing to him, but knowing that they are sin and also that he may possibly be detected, he refrains from doing what he would really like to do. We do not know what credit will be given on the books of heaven to such a man. But we know that simply fear of having one’s reputation ruined if one is found out, is not a satisfactory motive for abstinence from sin. Only the man who has actually learned to hate sin is really secure. The man who abstains from sin, yet hankers after it and finds it alluring and interesting, is not on safe ground. He needs to learn to hate sin. The Ephesus church was commended for hating the deeds of the Nicolaitanes (Rev. 2:6). In God’s book are recorded not only our loves but our hates.

Anointed. The anointing here is with the oil of gladness, that is, with oil which is gladness. The anointing is symbolical of blessing and joy (see Deut. 28:40; Ps. 23:5 92:10).

Fellows. In the original prophecy these were doubtless other celestial personages. When the passage is applied to Christ these “fellows” are understood by some to represent all other beings; by others, to represent Christ’s associates in the plan of salvation, that is, the saved, who are associate heirs with Him.

10. Thou, Lord. Verses 10–12 are a citation from Ps. 102:25–27. Citation after citation from the LXX is marshaled to establish the deity of Christ beyond question. In v. 8 Christ is called God. Here He is named Lord. Jesus is both Lord and God (cf. on Acts 2:36).

The foundation of the earth. The fact that Christ was the active agent in creation has already been mentioned (see on v. 2). Here an OT quotation that the Jews viewed as referring to God is shown to have specific reference to Christ.

11. They shall perish. That is, the atmospheric heavens and the earth will undergo fundamental changes (see on Matt. 24:35; Rev. 21:1).

Thou remainest. Here eternity is attributed to Christ. As Creator, Christ existed before all things (Col. 1:17), and when perishable things vanish, He remains.

12. As a vesture. A striking picture of the decay and temporary nature of the heavens and the earth (see on v. 11).

Thou art the same. This statement attests Christ’s immutability. All of God’s attributes are vital. We stress His love, His kindness, His justice. But His immutability is just as important, though we do not always appreciate this. It is a most blessed thing that we can depend upon Christ’s always being the “same yesterday, and to day, and for ever” (ch. 13:8).

Eternity and immutability give the idea of solidarity, stability, permanence. They are an “anchor of the soul, both sure and stedfast” (ch. 6:19). In these times of uncertainty it is well to have something sure to build on; it is well to have an anchor that will not drift.

13. The angels. The anticipated answer to the question (cf. on v. 5) is, “God never called an angel ‘my Son,’ neither did He ever invite one to sit at His right hand—to share His position and prerogatives.”

Sit on my right hand. A citation from Ps. 110:1. See on Heb. 1:3.

Thine enemies thy footstool. A reference to an Oriental custom according to which the victor placed his foot on the neck of his enemies as a sign of their submission. Compare Jesus’ reference to this statement from the psalms (Luke 20:42, 43).

14. Ministering. Gr. leitourgikos, “rendering [public] service.” Leitourgikos is related to leitourgos, the plural of which is translated “ministers” in v. 7. For the verb leitourgeoµ see on Acts 13:2.

To minister. Gr. eis diakonian, “for service.” For diakonia see on Rom. 12:7.

While discussing the supremacy of Christ over the angels, it is not the intention of the author to speak slightingly of these messengers of God. They hold high office (see on v. 7). The Jews highly regarded the angels; hence the argument in this chapter is an impressive one.

Ellen G. White comments

1–5MH 421; 8T 268

2     DA 668; EW 158

3     COL 115; DA 55; Ed 132; Ev 614; EW 77; MB 49; MH 418; MM 19; PP 34, 45; 2T 200, 345; 8T 265

6     DA 834; GC 502; 2T 426

8     PP 34

9     DA 180, 734

13   ML 304

14   AA 154; AH 323, 405; COL 176, 389; CW 140; DA 639, 832; Ed 103; EW 88, 262; GC 511, 551; MH 253; ML 303, 304; MYP 17, 27; PP 65; SR 154; 2T 125, 453; 3T 198, 516; 5T 420; 6T 40, 63, 161, 175, 316, 319, 433, 456; 7T 17, 266