Note: Due to extended length the Introductory Materials to this book
can be found in Barnes Notes on Malachi 1:1-5.
THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS.
CHAPTER I.
ANALYSIS OF THE CHAPTER.
THE main object of the epistle is to commend the Christian religion
to those who were addressed in it, in such a way as to prevent
defection from it. This is done, principally, by showing its
superiority to the Mosaic system. The great danger of Christians
in Palestine was of relapsing into the Jewish system. The imposing
nature of its rites; the public sentiment in its favour; the fact of
its antiquity, and its undisputed Divine origin, would all tend to
that. To counteract this, the writer of this epistle shows that the
gospel had higher claims on their attention, and that, if that were
rejected, ruin was inevitable. In doing this, he begins, in this chapter,
by showing the superiority of the Author of Christianity to prophets,
and to the angels; that is, that he had a rank that entitled him to the
profoundest regard. The drift of this chapter, therefore, is to show
the dignity and exalted nature of the Author of the Christian system--
the Son of God. The chapter comprises the following points :--
I. The announcement of the fact that God, who had formerly spoken by the
prophets, had, in this last dispensation, spoken by his Son,
Hebrews 1:1,2.
II. The statement respecting his rank and dignity. He was
(1.) the Heir of all things;
(2.) the Creator of the worlds;
(3.) the brightness of the Divine glory, and the proper expression of his
nature;
(4.) he upheld all things, Hebrews 1:2,3.
III. The work and exaltation of the Author of the Christian system.
(1.) He, by his own unassisted agency, purified us from our sins.
(2.) He is seated at the right hand of God.
(3.) He has a more exalted and valuable inheritance than the angels,
in proportion as his name is more exalted than theirs,
Hebrews 1:3,4.
IV. Proofs that what is here ascribed to him belongs to him,
particularly that he is declared to be superior to the angels,
Hebrews 1:5-14.
(1.) The angels have never been addressed with the title of Son,
Hebrews 1:5.
(2.) He is declared to be the object of worship by the angels, while
they are employed merely as the messengers of God, Hebrews 1:6,7.
(3.) He is addressed as God, and his throne is said to be for
ever and ever, Hebrews 1:8,9.
(4.) He is addressed as immutable. He is declared to have laid the
foundations of heaven and earth; and though they would perish, yet he
would remain the same, Hebrews 1:10-12.
(5.) None of the angels had been addressed in this manner, but
they were employed in the subordinate work of ministering to the
heirs of salvation, Hebrews 1:13,14.
From this train of reasoning, the inference is drawn in Hebrews 2:1-4,
that we ought to give diligent heed to what had been spoken.
The Great Author of the Christian scheme had peculiar claims to
be heard, and there was peculiar danger in disregarding his
message. The object of this chapter is, to impress those to whom
the epistle was addressed with the high claims of the Founder of
Christianity, and to show that it was superior in this respect to
any other system.
Verse 1. God, who at sundry times. The commencement of this epistle
varies from all the others which Paul wrote. In every other instance, he
at first announces his name, and the name of the church or of the
individual to whom he wrote. In regard to the reason why he here varies
from that custom, see the Introduction, & 3. This commences with the full
acknowledgment of his belief, that God had made important revelations in
past times, but that now he had communicated his will in a manner that
more especially claimed their attention. This announcement was of
particular importance here. He was writing to those who had been trained
up in the full belief of the truths taught by the prophets. As the
object of the apostle was to show the superior claims of the gospel,
and to lead them from putting confidence in the rites instituted in
accordance with the directions of the Old Testament, it was of
essential importance that he should admit that their belief of the
inspiration of the prophets was well founded, he was not an
infidel, he was not disposed to call in question the Divine origin of
the books which were regarded as given by inspiration, he fully
admitted all that had been held by the Hebrews on that head, and yet
showed that the new revelation had more important claims to their
attention. The word rendered "at sundry times" --\~polumerwv\~-- means,
in many parts. It refers here to the fact, that the former revelation
had been given in various parts. It had not all been given at once. It
had been communicated from time to time, as the exigencies of the people
required, and as God chose to communicate it. At one time it was by
history, then by prophecy, by poetry, by proverbs, by some solemn and
special message, etc. The ancient revelation was a collection of
various writings, on different subjects, and given at different times;
but now God had addressed us by his Son--the one great Messenger, who
had come to finish the Divine communications, and to give a uniform and
connected revelation to mankind. The contrast here is between the
numerous separate parts of the revelation given by the prophets, and
the oneness of that given by his Son. The word does not elsewhere
occur in the New Testament.
And in divers manners \~polutropwv\~. In many ways. It was not all in one
mode. He had employed various methods in communicating his will. At
one time it was by direct communication, at another by dreams, at
another by visions, etc. In regard to the various methods which
God employed to communicate his will, see Introduction to Isaiah,
& 7. In contradistinction from these, God had now spoken by his
Son. He had addressed us in one uniform manner. It was not by dreams,
or visions; it was a direct communication from him. The word used here,
also, occurs nowhere else in the New Testament.
In times past. Formerly; in ancient times. The series of revelations
began, as recorded by Moses, with Adam, (Genesis 3.) and terminated with
Malachi--a period of more than three thousand five hundred years. From
Malachi to the time of the Saviour, there were no recorded Divine
communications; and the whole period of written revelation, or when
the Divine communications were recorded from Moses to Malachi, was about
a thousand years.
Unto the fathers. To our ancestors; to the people of ancient times.
By the prophets. The word prophet, in the Scriptures, is used in
a wide signification. It means not only those who predict future events,
but those who communicate the Divine will on any subject.
See Barnes "Romans 12:6"; See Barnes "1 Corinthians 14:1". It is used here in
that large sense--as denoting all those by whom God had made
communications to the Jews in former times.
Verse 2. Hath in these last days. In this the final dispensation;
or in this dispensation under which the affairs of the world will be
wound up. Phrases similar to this occur frequently in the Scriptures.
They do not imply that the world was soon coming to an end, but that
that was the last dispensation, the last period of the
world. There had been the patriarchal period, the period under
the law, the prophets, etc., and this was the period during which
God's last method of communication would be enjoyed, and under
which the world would close. It might be a very long period, but
it would be the last one; and, so far as the meaning of the phrase
is concerned, it might be the longest period, or longer than all the
others put together, but still it would be the last one.
See Barnes "Acts 2:17"; See Barnes "Isaiah 2:2".
Spoken unto us. The word "us" here does not of necessity imply
that the writer of the epistle had actually heard him, or that they had
heard him to whom the epistle was written. It means that God had now
communicated his win to man by his Son. It may be said, with entire
propriety, that God has spoken to us by his Son, though we have not
personally heard or seen him. We have what he spoke, and caused to
be recorded, for our direction.
By his Son. The title commonly given to the Lord Jesus, as denoting
his peculiar relation to God. It was understood, by the Jews, to denote
equality with God, (See Barnes "John 5:18"; comp.
See Barnes " :",) and is used with such a reference here.
See Barnes "Romans 1:4", where the meaning of the phrase "Son of God" is
fully considered. It is implied here, that the fact, that the Son of God
has spoken to us, imposes the highest obligations to attend to what he
has said; that he has authority superior to all those who have spoken in
past times; and that there will be peculiar guilt in refusing to attend
to what he has spoken. See Hebrews 2:1-4; comp. Hebrews 12:25. The
reasons for the superior respect which should be shown to the
revelations of the Son of God may be such as these:---
(1.) His rank and dignity. He is: the equal with God, (John 1:1,)
and is himself called God in this chapter, Hebrews 1:8. He has a right,
therefore, to command, and when he speaks men should obey.
(2.) The clearness of the truths which he communicated to man, on a
great variety of subjects, that are of the highest moment to the world.
Revelation has been gradual--like the breaking of the day in the
east. At first there is a little light; it increases and expands till
objects become more and more visible, and then the sun rises in
full-orbed glory. At first we discern only the existence of some
object--- obscure and undefined; then we can trace-its outline; then
its colour, its size, its proportions, its drapery--till it stands before
us fully revealed. So it has been with revelation. There is a great
variety of subjects which we now see clearly, which were very
imperfectly understood by the teaching of the prophets, and would be
now if we had only the Old Testament. Among them are the following:--
(a.) The character of God. Christ came to make him known as a
merciful Being, and to show how he could be merciful as well as
just. The views given of God by the Lord Jesus are far more clear than
any given by the ancient prophets; compared with those entertained by the
ancient philosophers, they are like the sun compared with the darkest
midnight.
(b.) The way in which man may be reconciled to God, The New Testament--
which may be considered as that which God "has spoken to us by his Son"
--has told us how the great work of being reconciled to God can be
effected. The Lord Jesus told us that he came to "give his life a ransom
for many;" that he laid down his life for his friends; that he was about
to die for man; that he would draw all men to him. The prophets indeed--
particularly Isaiah --threw much light on these points. But the mass of
the people did not understand their revelations. They pertained to future
events--always difficult to be understood. But Christ has told us the
way of salvation; and he has made it so plain, that he who runs may read.
(c.) The moral precepts of the Redeemer are superior to those of any
and all that had gone before him. They are elevated, pure, expansive,
benevolent--such as became the Son of God to proclaim. Indeed, this is
admitted on all hands. Infidels are constrained to acknowledge, that all
the moral precepts of the Saviour are eminently pure and benignant. If
they were obeyed, the world would be filled with justice, truth, purity,
and benevolence. Error, fraud, hypocrisy, ambition, wars, licentiousness,
and intemperance, would cease; and the opposite virtues would diffuse
happiness over the face of the world. Prophets had indeed delivered
many moral precepts of great importance, but the purest and most
extensive body of just principles and of good morals on earth are to be
found in the teachings of the Saviour.
(d.) He has given to us the clearest view which man has had of the
future state; and he has disclosed, in regard to that future state, a
class of truths of the deepest interest to mankind, which were before
wholly unknown or only partially revealed.
1. He has revealed the certainty of a state of future existence--in
opposition to the Sadducees of all ages. This was denied, before he came,
by multitudes; and where it was not, the arguments by which it was
supported were often of the feeblest kind. The truth was held by
some--like Plato and his followers--but the arguments on which they
relied were feeble, and such as were unfitted to give rest to the soul.
The truth they had obtained by TRADITION; the arguments were
THEIR OWN.
2. He revealed the doctrine of the resurrection of the body. This
before was doubted or denied by nearly all the world. It was held to be
absurd and impossible. The Saviour taught its certainty; he raised up
more than one to show that it was possible; he was himself raised, to
put the whole matter beyond debate.
3. He revealed the certainty of future judgment--the judgment of all
mankind.
4. He disclosed great and momentous truths respecting the future state.
Before he came, all was dark. The Greeks spoke of Elysian fields, but
they were dreams of the imagination; the Hebrews had some faint notion
of a future state, where all was dark and gloomy, with perhaps an
occasional glimpse of the truth that there is a holy and blessed heaven;
but to the mass of mind, all was obscure. Christ revealed a heaven, and
told us of a hell. He showed us that the one might be gained, and the
other avoided. He presented important motives for doing it; and, had he
done nothing more, his communications were worthy the profound attention
of mankind. I may add,
(3.) That the Son of God has claims on our attention from the MANNER
in which he spoke, He spoke as one having "authority," Matthew 7:29.
He spoke as a witness of what he saw and knew, John 3:11. He spoke
without doubt or ambiguity of God, and heaven, and hell. His is the
language of one who is familiar with all that he describes; who saw all,
who knew all. There is no hesitancy or doubt in his mind of the truth of
what he speaks; and he speaks as if his whole soul were impressed with
its unspeakable importance. Never were so momentous communications made
to men of hell as fell from the lips of the Lord Jesus,
(See Barnes "Matthew 23:33" ;) never were announcements made so fitted to
awe and appall a sinful world.
Whom he hath appointed heir of all things. See Psalms 2:8; comp.
See Barnes "Romans 8:17". This is language taken from the fact that he
is "the SON of God." If a Son, then he is an heir --for so it is
usually among men. This is not to be taken literally, as if he
inherits anything as a man does. An heir is one who inherits anything
after the death of its possessor--usually his father. But this cannot be
applied in this sense to the Lord Jesus. The language is used to denote
his rank and dignity as the Son of God. As such, all things are his, as
the property of the father descends to his son at his death. The word
rendered heir-- \~klhronomov\~--means, properly,
(1.) one who acquires anything by lot; and
(2.) an heir in the sense in which we usually understand the
word. It may also denote a possessor of anything received as s
portion, or of property of any kind. See Romans 4:13,14. It is,
in every instance, rendered heir in the New Testament. Applied
to Christ, it means that, as the Son of God, he is possessor or lord
of all things, or that all things are his. Comp. Acts 2:36; 10:36;
John 17:10; 16:15. "All things that the Father hath are mine." The
sense is, that all things belong to the Son of God. Who is so rich,
then, as Christ? Who so able to endow his friends with enduring
and abundant wealth?
By whom. By whose agency; or who was the actual agent in the creation.
Grotius supposes that this means, "on account of whom;" and that the
meaning is, that the universe was formed with reference to the Messiah,
in accordance with an ancient Jewish maxim, But the more common and
classical usage of the word rendered by, (\~dia\~,) when it governs
a genitive, as here, is to denote the instrumental cause; the agent by
which anything is done. See Matthew 1:22; 2:5,15,23; Luke 18:31; John 1:17
Acts 2:22,43; 4:16; 12:9; Romans 2:16; 5:5. It may be true that the
universe was formed with reference to the glory of the Son Of God,
and that this world was brought into being in order to show his
glory; but it would not do to establish that doctrine on a passage
like this. Its obvious and proper meaning is, that he was the
agent of the creation--a truth that is elsewhere abundantly taught.
See John 1:3,10; Colossians 1:16; Ephesians 3:9; 1 Corinthians 8:6. This sense, also, better
agrees with the design of the apostle in this place. His object is to set
forth the dignity of the Son of God. This is better shown by the
consideration that he was the Creator of all things, than that all
things were made for him.
The worlds. The universe, or creation. So the word here--
\~aiwn\~--is undoubtedly used in Hebrews 11:3. The word properly means
age--an indefinitely long period of time; then perpetuity, ever,
eternity--always being. For an extended investigation of the
meaning of the word, the reader may consult an essay by Prof.
Stuart, in the Spirit of the Pilgrims, for 1829, pp. 406--452. From
the sense of age, or duration, the word comes to denote the present
and future age; the present world, and the world to come; the present
world, with all its cares, anxieties, and evils; the men of
this world--a wicked generation, etc. Then it means the world
--the material universe--creation as it is. The only perfectly
clear use of the word in this sense in the New Testament is in
Hebrews 11:3, and there there can be no doubt. "Through faith we
understand that the worlds were made by the word of God, so that
things which are seen were not made of things which do appear."
The passage before us will bear the same interpretation, and this
is the most obvious and intelligible. What would be the meaning
of saying that the ages or dispensations were made by the Son of
God? The Hebrews used the word-- \^HEBREW\^--olam--in the same
sense. It properly means age, duration; and thence it came to be used
by them to denote the world--made up of ages or generations;
and then the world itself. This is the fair, and, as it seems to me,
the only intelligible interpretation of this passage--an interpretation
amply sustained by texts referred to above, as demonstrating that
the universe was made by the agency of the Son of God Comp.
See Barnes "Hebrews 1:10", and See Barnes "John 1:3".
{a} "spoken" Deuteronomy 18:15
{b} "heir" Psalms 2:8
{c} "by whom also" John 1:3
Verse 3. Who being the brightness of his glory. This verse is
designed to state the dignity and exalted rank of the Son of God, and is
exceedingly important with reference to a correct view of the
Redeemer. Every word which is employed is of great importance,
and should be clearly understood in order to a correct apprehension
of the passage. First, In what manner does it refer to the Redeemer?
To his Divine nature? To the mode of his existence before he was
incarnate? Or to him as he appeared on earth? Most of the ancient
commentators supposed that it referred to his Divine dignity before he
became incarnate; and proceed to argue, on that supposition, on the mode
of the Divine existence. The true solution seems to me to be, that it
refers to him as incarnate, but still has reference to him as the
incarnate Son of God. It refers to him as Mediator, but not simply or
mainly as a man. It is rather to him as Divine--thus, in his incarnation,
being the brightness of the Divine glory, and the express image of God.
That this is the correct view is apparent, I think, from the whole scope
of the passage. The drift of the argument is, to show his dignity
as he has spoken to us, (Hebrews 1:1,) and not in the period
antecedent to his incarnation. It is to show his claims to our reverence
as sent from Gods the last and greatest of the messengers which God has
sent to man. But, then, it is a description of him as he actually is
---the incarnate Son of God; the equal of the Father in human flesh: and
this leads the writer to dwell on his Divine character, and to argue
from that, Hebrews 1:8,10-12. I have no doubt, therefore, that this
description refers to his Divine nature, but it is the Divine nature as
it appears in human flesh. An examination of the words used will prepare
us for a more clear comprehension of the sense. The word glory--\~doxa\~--
properly, a seeming, an appearance; and then
(1.) praise, applause, honour;
(2.) dignity, splendour, glory;
(3.) brightness, dazzling light; and
(4.) excellence, perfection, such as belongs to God, and such as there
is in heaven. It is probably used here, as the word--\^HEBREW\^
is often among the Hebrews, to denote splendour, brightness, and
refers to the Divine perfections as resembling a bright light, or the
sun. The word is applied to the sun and stars, 1 Corinthians 15:40,41;
to the light which Paul saw on the way to Damascus, Acts 22:11; to the
shining of Moses' face, 2 Corinthians 3:7; to the celestial light, which
surrounds the angels, Revelation 18:1; and glorified saints,
Luke 9:31,32; and to the dazzling splendour or majesty in which God
is enthroned. 2 Thessalonians 1:9; 2 Peter 1:17; Revelation 15:8; 21:11,23. Here there is a
comparison of God with the sun; he is encompassed with splendour and
majesty; he is a being of light and of infinite perfection. It refers to
all in God that is bright, splendid, glorious; and the idea is, that
the Son of God is the brightness of it all. The word rendered
brightness \~apaugasma\~ --occurs nowhere else in the New Testament.
It means, properly, reflected splendour, or the light which emanates
from a luminous body. The rays or beams of the sun are its
"brightness," or that by which the sun is seen and known. The sun itself
we do not see; the beams which flow from it we do see. The meaning here
is, that if God be represented under the image of a luminous body,
as he is in the Scriptures, (see Psalms 84:11; Malachi 4:2,) then
Christ is the radiance of that light, the brightness of that luminary.
Stuart. He is that by which we perceive God, or by which God
is made known to us in his real perfections. Comp. John 1:18;
John 14:9. It is by him only that the true character and glory of God
is known to men. This is true in regard to the great system of
revelation; but it is especially true in regard to the views which
men have of God. Matthew 11:27: "No man knoweth the Son but the Father;
neither knoweth any man the Father save the Son, and he to whomsoever
the Son will reveal him." The human soul is dark respecting the Divine
character, until it is enlightened by Christ. It sees no beauty, no glory
in his nature--nothing that excites wonder, or that wins the affections,
until it is disclosed by the Redeemer. Somehow it happens--account
for it as men may--that there are no elevating, practical views of God
in the world; no views that engage and hold the affections of the soul;
no views that are transforming and purifying, but those which are derived
from the Lord Jesus. A man becomes a Christian, and at once he
has elevated practical views of God. He is, to him, the most
glorious of all beings. He finds supreme delight in contemplating
his perfections. But he may be a philosopher or an infidel, and
though he may profess to believe in the existence of God, yet the
belief excites no practical influence on him; he sees nothing to
admire--nothing which leads him to worship him. Comp. Romans 1:21.
And the express image. The word here used \~carakthr\~ likewise occurs
nowhere else in the New Testament. It is that from which our word
character is derived. It properly means, a graying, tool; and then
something engraved or stamped--a character --as, a letter, mark, sign.
The image stamped on coins, seals, wax, expresses the idea; and the sense
here is, that if God be represented under the idea of a substance, or
being, then Christ is the exact resemblance of that, as an image is of
the stamp or die. The resemblance between a stamp and the figure which
is impressed is exact; and so is the resemblance between the Redeemer and
God. See Colossians 1:15: "Who is the image of the invisible God."
Of his person. The word person, with us, denotes an individual
being, and is applied to human beings, consisting of body and soul.
We do not apply it to anything dead--not using it with reference
to the body when the spirit is gone. It is applied to man-- with
individual and separate consciousness and will; with body and soul; with
an existence separate from others. It is evident that it cannot be used
in this sense when applied to God, and that this word does not express
the true idea of the passage here. Tindal renders it, more accurately,
substance. The word in the original \~upostasiv\~ --whence our word
hypostasis means, literally, a foundation, or substructure. Then it
means, a well-founded trust, firm expectation, oonttdence, firmness,
boldness; and then reality, substance, essential nature. In the New
Testament, it is rendered confident, or confidence,
(2 Corinthians 9:4; 11:17; Hebrews 3:14;) substance, (Hebrews 11:1;)
and person in the passage before us. It is not elsewhere used.
Here it properly refers to the essential nature of God--that which
distinguishes him from all other beings and which, if I may so say,
constitutes him God; and the idea is, that, the Redeemer is the exact
resemblance of that. This resemblance consists, probably, in the
following things--though perhaps the enumeration does not include all--
but in these he certainly resembles God, or is his exact image.
(1.) In his original mode of being, or before the incarnation. Of this
we know little. But he had a "glory with the Father before the world was,"
John 17:5. He was "in the beginning with God, and was God,"
John 1:1. He was in intimate union with the Father, and was one with
him, in certain respects; though in certain other respects, there was a
distinction. I do not see any evidence in the Scriptures of the
doctrine of "eternal generation," and it is certain that that doctrine
militates against the proper eternity of the Son of God. The
natural and fair meaning of that doctrine would be, that there was
a time when he had not an existence, and when he began to be,
or was begotten. But the Scripture doctrine is, that he had a
strict and proper eternity. I see no evidence that he was, in any
sense, a derived being--deriving his existence and his divinity from
the rather. The Fathers of the Christian church, it is believed,
held that the Son of God, as to his Divine, as well as his human
nature, was derived from the Father. Hence the Nicene creed
speaks of him as begotten of the Father before all worlds; God
of God, Light of Light very God of very God, begotten, not made"
--language implying derivation in his Divine nature. They held,
with one voice, that he was God; but it was in this manner. See
Stuart, Excursus III on the Epistle to the Hebrews. But this is
incredible, and impossible. A derived being cannot, in any proper
sense, be God; and if there is any attribute which the Scriptures
have ascribed to the Saviour with peculiar clearness, it is that of
proper eternity, Revelation 1:11,18; John 1:1. It may have been, that
it was by him that the perfections of God were made known, before
the incarnation, to the angelic world, but on that point the Scriptures
are silent.
(2.) On earth he was the brightness of the Divine glory, and the express
image of his person.
(a.) It was by him, eminently, that God was made known to men--as it is
by the beams of the sun that that is made known.
(b.) He bore an exact resemblance to God. He was just such a being as we
should suppose God to be, were he to become incarnate, and to act as a
man. He was the embodied representation of the Deity. He was pure--like
God. He was benevolent--like God. He spake to the winds and storms--like
God. He healed diseases--like God. He raised the dead--like God.
He wielded the power which God only can wield, and he manifested a
character in all respects like that which we should suppose God would
evince, if he appeared in human flesh, and dwelt among men. And this is
saying much. It is, in fact, saying that the account in the Gospels is
real, and that the Christian religion is true. Uninspired men could never
have drawn such a character as that of Jesus Christ, unless that character
had actually existed. The attempt has often been made to describe
God, or to show how he would speak and act if he came down to
earth. Thus the Hindoos speak of the incarnations of Vishnu;
and thus Homer, and Virgil, and most of the ancient poets, speak
of the appearance of the gods, and describe them as they were
supposed to appear. But how different from the character of the Lord
Jesus! They are full of passion, and lust, and anger, and contention,
and strife; they come to mingle in battles, and to take part with
contending armies, and they evince the same spirit as men, and are
merely men of great power, and more gigantic passions; but Christ is
God IN HUMAN NATURE. The form is that of man; the Spirit is that of God.
He walks, and eats, and sleeps as a man; he thinks, and speaks, and acts
like God. He was born as a man--but the angels adored him as God. As a
man he ate; yet, by a word, he created food for thousands, as if he were
God. Like a man he slept on a pillow, while the vessel was tossed by the
waves; like God he rose, and rebuked the winds, and they were still. As
a man he went, with affectionate interest, to the house of Martha
and Mary. As a man he sympathized with them in their affliction,
and wept at the grave of their brother; like God he spoke, and
the dead came forth to the land of the living. As a man he travelled
through the land of Judea. lie was without a home; yet everywhere the
sick were laid at his feet, and health came from his touch, and strength
from the words of his lips--as if he were God. As a man he prayed in the
garden of Gethsemane; he bore his cross to Calvary; he was nailed to the
tree; yet then the heavens grew dark, and the earth shook, and the dead
arose--as if he were God. As a man he slept in the cold tomb; like God
he rose, and brought life and immortality to light. He lived on
earth as a man--he ascended to heaven like God. And in all the life of
the Redeemer, in all the variety of trying situations in which he was
placed, there was not a word or action which was inconsistent with the
supposition that he was the incarnate God. There was no failure of any
effort to heal the sick or to raise the dead; no look, no word, no deed,
that is not perfectly consistent with this supposition; but, on the
contrary, his life is full of events which can be explained on no other
supposition than that he was the appropriate shining forth of the Divine
glory, and the exact resemblance of the essence of God. There are not two
Gods, as there are not two suns when the sun shines. It is the one God,
in a mysterious and incomprehensible manner, shining into the world
in the face of Jesus Christ. See Barnes "2 Corinthians 4:6". As the
wax bears the perfect image of the seal--perfect not only in the
outline, but in the filling up--in all the lines, and features,
and letters, so is it with the Redeemer. There is not one of the
Divine perfections which has not the counterpart in him; and if
the glory of the Divine character is seen at all by men, it will be
Been in and through him.
And upholding all things by the word of his power. That is, by
his powerful word, or command. The phrase "word of his power'
is a Hebraism, and means his efficient command. There could
not be a more distinct ascription of divinity to the Son of God than
this. He upholds or sustains all things--i. e. the universe. It is
not merely the earth; not only its rocks, mountains, seas, animals,
and men, but it is the universe--all distant worlds. How can he
do this who is not God? He does it by his word-- his command.
What a conception! That a simple command should do all this:
So the world was made when God "spake, and it was done; he commanded,
and it stood fast," Psalms 33:9. So the Lord Jesus commanded the waves
and the winds, and they were still, (Matthew 8:26,27;) so he spoke to
diseases, and they departed--and to the dead, and they arose. Comp.
Genesis 1:3. I know not how men can explain away this ascription of
infinite power to the Redeemer. There can be no higher idea of
omnipotence than to say, that he upholds all things by his word; and
assuredly he who can hold up this wast universe, so that it does not
sink into anarchy or into nothing, must be God. The same power Jesus
claimed for himself. See Matthew 28:18.
When he had by himself purged our sins. "By himself"--not
by the blood of bulls and lambs, but by his own blood. This is designed
to bring in the grand feature of the Christian scheme, that the
purification made for sin was by his blood, instead of the blood which
was shed in the temple-service. The word here rendered "purged"
means purified, or "expiated". See Barnes "John 15:2".
The literal rendering is, "having made purification for our sins." The
purification or cleansing, which he effected, was by his blood. See
1 John 1:7: "The blood of Jesus Christ cleanseth from all sin." This
the apostle here states to have been the great object for which he came,
and having done this, he sat down on the right hand of God. See
Hebrews 7:27; 9:12-14. It was not merely to teach that he came; it was
to purify the hearts of men, to remove their sins, and to put an end of
sacrifice by the sacrifice of himself.
Sat down on the right hand of the Majesty on high. Of God.
See Barnes "Mark 16:19" See Barnes "Ephesians 1:20", seq.
{a} "being the brightness" John 1:14
{b} "when he" Hebrews 7:27; 9:12-14
{a} "sat down" Psalms 110:1
Verse 4. Being made so much better. Being exalted so much above the
angels. The word "better" here does not refer to moral character, but
to exaltation of rank. As Mediator; as the Son of God in our nature, he
is exalted far above the angels.
Than the angels. Than all angels of every rank.
See Barnes "Ephesians 1:21"; comp. 1 Peter 3:22: "Angels and authorities
and powers being made subject unto him." He is exalted to his
mediatorial throne, and all things are placed beneath his feet.
As he hath by inheritance. Or in virtue of his name--the Son of God;
an exaltation such as is implied in that name. As a son has a rank in a
family above servants; as he has a control over the property above that
which servants have, so it is with the Mediator. He is the Son of God:
angels are the servants of God, and the servants of the church.
They occupy a place in the universe, compared with that which he
occupies, similar to the place which servants in a family occupy
compared with that which a son has. To illustrate and prove this
is the design of the remainder of this chapter. The argument which
the apostle insists on is, that the title "THE Son of God" is to be
given to him alone. It has been conferred on no others. Though
the angels, and though saints are called in general "sons of God,"
yet the title "THE Son of God" has been given to him only. As
the apostle was writing to Hebrews, he makes his appeal to the
Hebrew Scriptures alone for the confirmation of this opinion,
A more excellent name. To wit, the name Son. It is a more
honourable and exalted name than has ever been bestowed on them.
It involves more exalted privileges, and entitles him on whom it
is bestowed to higher respect and honour than any name ever bestowed
on them.
Verse 5. For unto which oft he angels, etc. The object of this is to
prove that the Son of God, who has spoken to men in these last days, is
superior to the angels. As the apostle was writing to those who
had been trained in the Jewish religion, and who admitted the authority
of the Old Testament, of course he made his appeal to that, and
undoubtedly referred for proof to those places which were generally
admitted to relate to the Messiah. Abarbanel says, that it was the common
opinion of the Jewish doctors, that the Messiah would be exalted above
Abraham, Moses, and the angels. Stuart. There is a difficulty, as we
shall see, in applying the passages which follow to the Messiah--a
difficulty which we may find it not easy to explain. Some remarks will
be made on the particular passages as we go along. In general, it may be
observed here,
(1.) That it is to be presumed that those passages were, in the time of
Paul, applied to the Messiah. He seems to argue from them as though
this was commonly understood,and is at no pains to prove it.
(2.) It is to be presumed, that those to whom he wrote would at once
admit this to be so. If this were not so, we cannot suppose that
he would regard this mode of reasoning as at all efficacious, or
adapted to convince those to whom he wrote.
(3.) He did not apprehend that the application which he made of these
texts would be called in question by the countrymen of those
to whom he wrote. It is to be presumed, therefore, that the
application was made in accordance with the received opinions,
and the common interpretation.
(4.) Paul had been instructed, in early life, in the doctrines of the
Jewish religion, and made fully acquainted with all their principles of
interpretation. It is to be presumed, therefore, that he made these
quotations in accordance with the prevalent belief, and with principles
which were well understood and admitted,
(5.) Every age and people have their own modes of reasoning. They may
differ from others, and others may regard them as unsound, and yet, to
that age and people, they are satisfactory and conclusive. The ancient
philosophers employed modes of reasoning which would not strike us as the
most forcible, and which, perhaps, we should not regard as tenable.
So it is with the Chinese, the Hindoos, the Mohammedans now.
So it was with the writers of the dark ages, who lived under the
influence of the scholastic philosophy. They argue from admitted
principles in their country and time--just as we do in ours. Their
reasoning was as satisfactory to them, as ours is to us.
(6.) In a writer of any particular age we are to expect to find the
prevailing mode of reasoning, and appeals to the usual arguments on
any subject. We are not to look for methods of argument founded on
the inductive philosophy in the writings of the schoolmen, or in the
writings of the Chinese or the Hindoos. It would be unreasonable to
expect it. We are to expect that they will be found to reason in
accordance with the customs of their time; to appeal to such arguments
as were commonly alleged; and, if they are reasoning with an adversary,
to make use of the points which he concedes, and to urge them as
fitted to convince him. And this is not wrong. It may strike him with
more force than it does us; it may be that we can see that is not the most
solid mode of reasoning, but still it may not be in itself an improper
method. That the writers of the New Testament should have used that
mode of reasoning sometimes, is no more surprising than that we find
writers in China reasoning from acknowledged principles, and in the
usual manner there; or than that men in our own land, reason on the
principles of the inductive philosophy. These remarks may not explain
all the difficulties in regard to the proof-texts adduced by Paul in
this chapter, but they may remove some of them, and may so prepare
the way that we may be able to dispose of them all as we advance. In the
passage which is quoted in this verse, there is not much difficulty in
regard to the propriety of its being thus used. The difficulty lies in
the subsequent quotations in the chapter.
Said he at any time. He never used language respecting the angels,
like that which he employs respecting his Son. He never applied to any
one of them the name Son.
Thou art my Son. The name "sons of God," is applied in the
Scriptures to saints, and may have been given to the angels. But the
argument here is, that the name "my son" has never been given to any one
of them particularly, and by eminence. In a large, general sense, they
are the sons of God, or the children of God; but the name is given to
the Lord Jesus, the Messiah, in a peculiar sense, implying a peculiar
relation to him, and a peculiar dominion over all things. This passage
is quoted from Psalms 2.--a Psalm that is usually believed to pertain
particularly to the Messiah, and one of the few Psalms that have
undisputed reference to him. See Barnes "Acts 4:25";
See Barnes "Acts 13:33".
This day. See Barnes "Acts 13:33", where this passage is applied
to the resurrection of Christ from the dead;--proving that the phrase
"this day" does not refer to the doctrine of eternal generation, but to
the resurrection of the Redeemer--"the FIRST-BEGOTTEN of the dead,"
Revelation 1:6. Thus Theodoret says of the phrase "this day"--" It does not
express his eternal generation, but that which is connected with time."
The argument of the apostle here does not turn on the time when
this was said, but on the fact that this was said to him, and not to
any one of the angels; and this argument will have equal force,
whether the phrase be understood as referring to the fact of his
resurrection, or to his previous existence. The structure and
scope of the second Psalm refers to his exaltation after the kings
of the earth set themselves against him, and endeavoured to cast
off his government from them. In spite of that, and subsequent
to that, he would set his King, which they had rejected, on his
holy hill of Zion. See Psalms 2:2-6.
Have I begotten thee. See this place explained
See Barnes "Acts 13:33". It must, from the necessity of the case, be
understood figuratively; and must mean substantially, "I have
constituted, or appointed thee." If it refers to his resurrection,
it means that that resurrection was a kind of begetting to life, or
a beginning of life, see Revelation 1:5. And yet, though Paul
(Acts 13:33) has applied it to the resurrection of the Redeemer, and
though the name "Son of God" is applied to him on account of his
resurrection, (See Barnes "Romans 1:4",) yet I confess this does not seem
to me to come up to all that the writer here intended. The phrase,
"THE Son of God," I suppose, properly denotes that the Lord Jesus
sustained a relation to God, designated by that name, corresponding to
the relations which he sustained to man, designated by the name
"the Son of man." The one implied that he had a peculiar relation to
God, as the other implied that he had a peculiar relation to man. This
is indisputable. But on what particular account the name was given him,
or how he was manifested to be the Son of God, has been the great
question. Whether the name refers to the mode of his existence before the
incarnation, and to his being begotten from eternity, or to the
incarnation and the resurrection, has long been a point on which men
have been divided in opinion. The natural idea conveyed by the
title, `THE Son of God,' is, that he sustained a relation to God which
implied more than was human or angelic; and this is certainly the
drift of the argument of the apostle here. I do not see, however,
that he refers to the doctrine of `eternal generation,' or that he means
to teach that. His point is, that God had declared and treated him
as a Son--as superior to the angels and to men, and that this was
shown in what had been said of him in the Old Testament. This
would be equally clear, whether there is reference to the doctrine
of eternal generation or not. The sense is, "he is more than
human." He is more than angelic, He has been addressed and treated as a
Son--which none of the angels have. They are regarded simply as
ministering spirits. They sustain subordinate stations, and are treated
accordingly. He, on the contrary, is the brightness of the Divine glory,
he is treated and addressed as a Son. In his original existence this was
so. In his incarnation this was so. When on earth this was so; and in his
resurrection, ascension, and session at the right hand of God, he was
treated in all respects as a Son--as superior to all servants, and
to all "ministering spirits." The exact reference, then, of the phrase
"this day have I begotten thee," in the Psalm, is to the act of
constituting him, in a public manner, the Son of God; and refers
to God's setting him as King on the "holy hill of Zion"--or making him
King over the church and the world, as Messiah; and this was done
eminently, as Paul shows (Acts 13) by the resurrection. It was
based, however, on what was fit and proper. It was not arbitrary.
There was a reason why he should thus be exalted, rather than a man
or an angel; and this was, that he was the God incarnate, and had a
nature that qualified him for universal empire, and he was thus
appropriately called "THE Son of God."
And again, I will be to him a Father. This passage is evidently
quoted from 2 Samuel 7:14. A sentiment similar to this is found in
Psalms 89:20-27. As these words were originally spoken, they
referred to Solomon. They occur in a promise to DAVID, that he
should not fail to have an heir to sit on his throne, or that his
throne should be perpetual. The promise was particularly designed to
comfort him in view of the fact, that God would not suffer him
to build the temple, because his hands had been defiled with blood. To
console him, in reference to that, God promises him far greater honour
than that would be. He promises that the house should be built by one of
his own family, and that his family and kingdom should be established
for ever. That, in this series of promises, the Messiah was included,
as a descendant of David, was the common opinion of the Jews, of the
early Christians, and has been of the great body of interpreters. It was
certainly from such passages as this, that the Jews derived the notion,
which prevailed so universally in the time of the Saviour, that the
Messiah was to be the Son or the descendant of David. See
Matthew 22:42-45; 9:27; 15:22; 20:30,31; Mark 10:47,48; Luke 18:38,39; Matthew 12:23;
Matthew 21:9; John 7:42; Romans 1:3; Revelation 5:5; 22:16. That opinion was universal.
No one doubted it; and it must have been common for the Jews to apply
such texts as this to the Messiah. Paul would not have done it, in this
instance, unless it had been usual. Nor was it improper. If the Messiah
was to be a descendant of David, then it was natural to apply these
promises, in regard to his posterity, in an eminent and peculiar
sense to the Messiah. They were a part of the promises which included
him, and which terminated in him. The promise, therefore, which is here
made is, that God would be to him, in a peculiar sense, a Father, and he
should be a Son. It does not, as I suppose, pertain, originally,
exclusively to the Messiah, but included him as a descendant of
David. To him it would be applicable in an eminent sense; and if
applicable to him at all, it proved all that the passage here is
adduced to prove--that the name Son is given to the Messiah, a name not
given to angels. That is just the point on which the argument turns.
What is implied in the bestowment of that name, is another point on
which the apostle discourses in the other parts of the argument. I have
no doubt, therefore, that while these words originally might have been
applicable to Solomon, or to any of the other descendants of David
who succeeded him on the throne, yet they at last terminated, and
were designed to, in the Messiah, to whom pre-eminently God
would be a Father. Comp. Introduction to Isaiah, & 7, iii. (3,)
and See Barnes "Isaiah 7:16".
{a} "at any time, Thou" Psalms 2:7
{b} "and again" 2 Samuel 7:14
Verse 6. And again. Marg., When he bringeth in again.
The proper construction of this sentence probably is, "But when, he the
moreover, brings in," etc. The word "again" refers not to the
fact that Son of God is brought again into the world, implying that he
had been introduced before; but it refers to the course of the apostle's
argument, or to the declaration which is made about the Messiah in
another place. "The name Son is not only given to him as above,
but also in another place, or on another occasion, when he
brings in the first-begotten into the world."
When he bringeth in. When he introduces. So far as the language here
is concerned, this might refer to the birth of the Messiah; but it is
evident, from the whole connexion, that the writer meant to refer
to something that is said in the Old Testament. This is plain,
because the passage occurs among quotations designed to prove
specific point--that the Son of God, the Author of the Christian
system, was superior to the angels. A declaration of the writer
here, however true and solemn, would not have answered the
purpose. A proof-text was wanting; a text which would be admitted, by
those to whom he wrote, to bear on the point under consideration. The
meaning then is, "that on another occasion, different from those to
which he had referred, God, when speaking of the Messiah, or when
introducing him to mankind, had used language showing that he was
superior to the angels." The meaning of the phrase, "when he bringeth
in,"
therefore, I take to be, when he introduces him to men; when he makes
him known to the world--to wit, by the declaration which he proceeds
immediately to quote.
The first-begotten. Christ is called the "first-begotten," with
reference to his resurrection from the dead, in Revelation 1:5; Colossians 1:18.
It is probable here, however, that the word is used, like the word
first-born, or first-begotten, among the Hebrews, by way of
eminence. As the first-born was the principal heir, and had peculiar
privileges, so the Lord Jesus Christ sustains a similar rank in the
universe of which God is the Head and Father. See Barnes "John 1:14",
where the word, "only-begotten," is used to denote the dignity and honour
of the Lord Jesus.
Into the world. When he introduces him to mankind, or declares what
he is to be.
He saith, And let all the angels of God worship him. Much difficulty
has been experienced in regard to this quotation, for it cannot be denied
that it is intended to be a quotation. In the Septuagint these very words
occur in Deuteronomy 32:43, where they are inserted in the Song of Moses.
But they are not in the Hebrew; nor are they in all the copies of the
Septuagint. The Hebrew is, "Rejoice, O ye nations, with his people; for
he will avenge the blood of his servants, and will render vengeance to
his adversaries.", The Septuagint is, "Rejoice ye heavens with him
and let all the angels of God worship him. Let the nations rejoice
with his people, and let all the sons of God be strong in him, for
he has avenged the blood of his sons." But there are objections
to our supposing that the apostle had this place in his view, which
seem to me to settle the matter.
(1.) One is, that the passage is not in the Hebrew; and it seems hardly
credible that, in writing to Hebrews, and to those residing in the very
country where the Hebrew Scriptures were constantly used, he should
adduce, as a proof-text on an important doctrine, what was not in their
Scriptures.
(2.) A second is, that it is omitted in all the ancient versions, except
the Septuagint.
(3.) A third is, that it is impossible to believe that the passage in
question, in Deuteronomy, had any reference to the Messiah. It does not
relate to his "introduction" to the world. It would not occur to any
reader that it had any such reference. The context celebrates the victory
over the enemies of Israel which God will achieve. After saying that "his
arrows would be drunk with blood, and that his sword would devour flesh
with the blood of the slain and of captives, from the time when he begins
to take vengeance on an enemy," the Septuagint (not the Hebrew)
immediately asserts, "let the heavens rejoice at the same time with him,
and let all the angels of God worship him." That is: "Let the inhabitants
of the heavenly world rejoice in the victory of God over the enemies of
his people, and let them pay their adoration to him." But the Messiah
does not appear to be alluded to anywhere in the context; much less
described as "introduced into the world." There is, moreover, not
the slightest evidence that it was ever supposed by the Jews to
have any such reference; and though it might be said that the
apostle merely quoted language that expressed his meaning--as we
often do when we are familiar with any well-known phrase that
will exactly suit our purpose and convey an idea--yet, it should
be remarked, that this is not the way in which this passage is
quoted. It is a proof-text, and Paul evidently meant to be
understood as saying, that that passage had a fair reference to the
Messiah. It is evident, moreover, that it would be admitted to have
such a reference by those to whom he wrote. It is morally certain,
therefore, that this was not the passage which the writer intended
to quote. The probability is, that the writer here referred to
Psalms 97:7, (in the Sept. Psalms 96:7.) In that place, the Hebrew
is, "worship him all ye gods "\^HEBREW\^ --all ye elohim. In
the Septuagint it is, "Let all his angels worship him ;" where the
translation is literal, except that the word God--"angels
of God" --is used by the apostle instead of his--
"all his angels"--as it is in the Septuagint. The word "gods"
elohim is rendered by the word angels, but the word may have
that sense. Thus it is rendered by the Seventy, in Job 20:15;
and in Psalms 8:6; 138:1. It is well known, that the word elohim
may denote kings and magistrates, because of their rank and dignity; and
is there anything improbable in the supposition that, for a similar
reason, the word may be given also to angels? The fair interpretation of
the passage, then, would be, to refer it to angelic beings; and the
command, in Psalms 97, is for them to do homage to the being there
referred to. The only question then is, whether the Psalm can be regarded
properly as having any reference to the Messiah? Did the apostle fairly
and properly use this language as referring to him? On this we may
remark,
(1.) That the fact that he uses it thus may be regarded as proof
that it would be admitted to be proper by the Jews in his time, and
renders it probable that it was in fact so used.
(2.) Two Jewish rabbins of distinction--Raschi and Kimchi--affirm, that
all the Psalms, from 93, to 101 are to be regarded as referring to the
Messiah. Such was, and is, the opinion of the Jews.
(3.) There is nothing in the Psalm which forbids such a reference,
or which can be shown to be inconsistent with it. Indeed, the whole Psalm
might be taken as beautifully descriptive of the "introduction" of
the Son of God into the world, or as a sublime and glorious description
of his advent. Thus, in Psalms 97:1, the earth is called on to rejoice
that the Lord reigns. In Psalms 97:2-5, he is introduced or described
as coming in the most magnificent manner--clouds and darkness attend him;
a fire goes before him; the lightnings play; and the hills melt like wax
--a sublime description of his coming, with appropriate symbols, to
reign, or to judge the world. In Psalms 97:6, it is said that all people
shall see his glory; in Psalms 97:7, that all who worship graven images
shall be confounded, and all the angels are required to do him
homage,
and in vers. Psalms 97:8-12, the effect of his advent is described as
filling Zion with rejoicing, and the hearts of the people of God with
gladness. It cannot be proved, therefore, that this Psalm had no
reference to the Messiah; but the presumption is that it had, and
that the apostle has quoted it not only as it was usually regarded
in his time, but as it was designed by the Holy Ghost. If so, then
it proves, what the writer intended, that the Son of God should be
adored by the angels; and, of course, that he was superior to them.
It proves also more. Whom would God require the angels to adore?
A creature? A man? A fellow-angel? To ask these questions is to answer
them. He could require them to worship none but God, and the passage
proves that the Son of God is divine.
{1} "And again" or "when he bringeth again"
{a} "let all the angels" Psalms 97:7
Verse 7. And of the angels he saith, Who maketh his angels spirits.
He gives to them an inferior name, and assigns to them a more humble
office. They are mere ministers, and have not ascribed to them
the name of Son. They have a name which implies a more humble
rank and office--the name "spirit," and the appellation of a "flame
of fire." They obey his will as the winds and the lightnings do. The
object of the apostle in this passage is to show that the angels
serve God in a ministerial capacity--as the winds do; while the Son is
Lord of all. The one serves him passively, as being wholly under
his control; the other acts as a Sovereign, as Lord over all, and is
addressed and regarded as the equal with God. This quotation is
made from Psalms 104:4. The passage might, be translated, "Who,
maketh his angels winds, and his ministers a flame of fire; that
is, "who makes his angels like the winds, or as swift as the winds,
and his ministers as rapid, as terrible, and as resistless as the
lightning." So Doddridge renders it; and so did the late Rev.
Dr. J.P. Wilson. MS. Notes. The passage in the Psalm is susceptible,
I think, of another interpretation, and might be regarded
as meaning, "who makes the winds his messengers, and the flaming fire
his ministers;" and perhaps this is the sense which would
most naturally occur to a reader of the Hebrew. The Hebrew,
however, will admit of the construction here put upon it, and it
cannot be proved that it was the original intention of the passage
to show that the angels were the mere servants of God, rapid,
quick, and prompt to do his will--like the winds. The Chaldee
Paraphrase renders the passage in the Psalm, "Who makes his
messengers swift as the wind; his ministers strong, like a flame of
fire." Professor Stuart maintains that the passage in the Psalm
cannot mean "who makes the winds his messengers," but that
the intention of the Psalmist is to describe the invisible
as well as the visible majesty of God, and that he refers to the angels
as a part of the retinue which goes to make up his glory. This does
not seem to me to be perfectly certain; but still, it cannot be
demonstrated that Paul has made an improper use of the passage.
It is to be presumed that he, who had been trained in the knowledge
of the Hebrew language, would have had a better opportunity of knowing
its fair construction than we can; and it is morally certain, that he
would employ the passage in an argument as it was commonly understood
by those to whom he wrote--that is, to those who were familiar with the
Hebrew language and literature. If he has so used the passage; if he has
--as no one can disprove-- put the fair construction on it, then it is
just in point. It proves that the angels are the attendant servants
of God; employed to grace his train, to do his will, to accompany him as
the clouds and winds and lightnings do, and to occupy a subordinate rank
in his creation.
Flame of fire. This probably refers to lightning-- which is often
the meaning of the phrase. The word "ministers" here, means the same
as angels; and the sense of the whole is, that the attending retinue of
God, when he manifests himself with great power and glory, is like the
winds and the lightning. His angels are like them. They are prompt to do
his will--rapid, quick, obedient in his service; they are, in all
respects, subordinate to him, and occupy, as the winds and the
lightnings do, the place of servants. They are not addressed in language
like that which is applied to the Son of God, and they must all be far
inferior to him.
{1} "And of the angels" "unto"
{a} "maketh" Psalms 104.4
Verse 8. But unto the Son he saith. In Psalms 45:6,7. The fact that
the writer of this epistle makes this application of the Psalm to
the Messiah, proves that it was so applied in his time, or that it
would be readily admitted to be applicable to him. It has been
generally admitted, by both Jewish and Christian interpreters, to
have such a reference. Even those who have doubted its primary
applicability to the Messiah, have regarded it as referring to him
in a secondary sense. Many have supposed that it referred to Solomon in
the primary sense, and that it has a secondary reference
to the Messiah. To me it seems most probable that it had an
original and exclusive reference to the Messiah. It is to be remembered,
that the hope of the Messiah was the peculiar hope of the Jewish people.
The coming of the future King, so early promised, was the great
event to which they all looked forward with the deepest interest. That
hope inspired their prophets and their bards, and cheered the hearts of
the nation in the time of despondency. The Messiah, if I may so
express it, was the hero of the Old Testament--more so than Achilles
is of the Iliad, and AEneas of the AEniad. The sacred poets were
accustomed to employ all their most magnificent imagery in describing
him, and to present him in every form that was beautiful in their
conception, and that would be gratifying to the pride and hopes of the
nation. Every thing that is gorgeous and splendid in description is
lavished on him; and they were never under any apprehension of
attributing to him too great magnificence in his personal reign; too
great beauty of moral character; or too great an extent of dominion.
That which would be regarded by them as a magnificent description of
a monarch, they freely applied to him; and this is evidently the case
in this Psalm. That the description may have been, in part, derived
from the view of Solomon in the magnificence of his court, is possible,
but no more probable than that it was derived from the general view of
the splendour of any oriental monarch, or than that it might have been
the description of a monarch which was the pure creation of inspired
poetry. Indeed, I see not why this Psalm should ever have been supposed
to be applicable to Solomon. His name is not mentioned. It has no
peculiar applicability to him. There is nothing that would apply to
him which would not also apply to many an oriental prince. There are
some things in it which are much less applicable to him than to many
others. The king here described is a conqueror. He girds his sword on
his thigh, and his arrows are sharp in the hearts of his foes, and the
people are subdued under him. This was not true of Solomon. His was a
reign of peace and tranquillity, nor was he ever distinguished for war.
On the whole, it seems clear to me, that this Psalm is designed to be a
beautiful poetic description of the Messiah as king. The images are
drawn from the usual characteristics of an oriental prince; and there
are many things in the poem--as there, are in parables--for the sake of
keeping, or veri-similitude, and which are not, in the interpretation,
to be cut to the quick. The writer imagined to himself a magnificent
and beautiful prince: a prince riding prosperously in his conquests;
swaying a permanent and wide dominion; clothed in rich and splendid
vestments; eminently upright and pure; and scattering blessings
everywhere--and that prince was the Messiah. The Psalm, therefore, I
regard as relating originally and exclusively to Christ; and though,
in the interpretation, the circumstances should not be unduly
pressed, nor an attempt be made to spiritualize them, yet the whole is a
glowing and most beautiful description of Christ as a King. The same
principles of interpretation should be applied to it which are applied
to parables, and the same allowance be made for the introduction of
circumstances for the sake of keeping, or for finishing the story. If
this be the correct view, then Paul has quoted the Psalm in conformity
exactly with its original intention, as he undoubtedly quoted it as it
was understood in his time.
Thy throne. A throne is the seat on which a monarch sits, and is here
the symbol of dominion, because kings, when acting as rulers, sit on
thrones. Thus a throne becomes the emblem of authority or empire. Here
it means, that his rule or dominion would be perpetual-
"for ever and ever" --which assuredly could not be applied to Solomon.
O God. This certainly could not be applied to Solomon; but applied
to the Messiah, it proves what the apostle is aiming to prove--that he
is above the angels. The argument is that a name is given to him
which is never given to them. They are not called God in any
strict and proper sense. The argument here requires us to understand
this word as used in a sense more exalted than any name which is ever
given to angels, and though it may be maintained that the name
\^HEBREW\^ Elohim is given to magistrates or to angels, yet
here the argument requires us to understand it as used in a sense
superior to what it ever is when applied to an angel--or of course to
any creature, since it was the express design of the argument to prove
that the Messiah was superior to the angels. The word God should be
taken in its natural and obvious sense, unless there is some necessary
reason for limiting it. If applied to magistrates (Psalms 82:6) it
must be so limited. If applied to the Messiah there is no such
necessity, (John 1:1; Isaiah 10:6; 1 John 5:20; Philippians 2:6,) and it should be
taken in its natural and proper sense. The form here--\~o yeov\~
in the vocative case and not the nominative. It is the usual form of the
vocative in the Septuagint, and nearly the only form of it. Stuart.
This, then, is a direct address to the Messiah, calling him God; and I
see not why it is not to be used in the usual and proper sense of the
word. Unitarians proposed to translate this, "God is thy throne;" but
how can God be a throne of a creature? What is the meaning of
such an expression? Where is there one parallel? And what must be the
nature of that cause which renders such an argument necessary?--This
refers, as it seems to me, to the Messiah as king. It does not relate
to his mode of existence before the incarnation, but to him as the
magnificent monarch of his people. Still the ground or reason why this
name is given to him is that he is divine. It is language which properly
expresses his nature. He must have a divine nature, or such language
would be improper. I regard this passage, therefore, as full proof that
the Lord Jesus is divine; nor is it possible to evade this conclusion
by any fair interpretation of it. It cannot be wrong to address him as
God; nor addressing him as such, not to regard him as divine.
Is for ever and ever. This could not, in any proper sense, apply to
Solomon. As applied to the Messiah, it means that his essential kingdom
will be perpetual, Luke 1:33. As Mediator his kingdom will be given
up to the Father, or to God, without reference to a mediatorial
work, (1 Corinthians 15:24,28--See Barnes "1 Corinthians 15:24";
See Barnes "1 Corinthians 15:28",) but his reign over his people will be
perpetual. There never will come a time when they shall not obey and
serve him, though the peculiar form of his kingdom, as connected with
the work of mediation, will be changed. The form of the organized
church, for example, will be changed--for there shall be no necessity
for it in heaven--but the essential dominion and power of the Son of God
will not cease. He shall have the same dominion which he had
before he entered on the work of mediation; and that will be
eternal. It is also true, that, compared with earthly monarchs, his
kingdom shall be perpetual. They soon die. Dynasties pass away.
But his empire extends from age to age, and is properly a
perpetual dominion. The fair and obvious interpretation of this
passage would satisfy me, were there nothing else, that this Psalm had
no reference to Solomon, but was designed originally as a description of
the Messiah, as the expected King and Prince of his people.
A sceptre of righteousness. That is, a right or just sceptre. The
phrase is a Hebraism. The former expression described the perpetuity
of his kingdom; this describes its equable nature. It would be just and
equal. See Barnes "Isaiah 11:5". A sceptre is a staff or wand usually
made of wood, five or six feet long, and commonly overlaid with gold, or
ornamented with golden rings. Sometimes, however, the sceptre was made of
ivory, or wholly of gold. It was borne in the hands of kings as an emblem
of authority and power. Probably it had its origin in the staff or crook
of the shepherd-- as kings were at first regarded as the shepherds
of their people. Thus Agamemnon is commonly called, by Homer, the
shepherd of the people. The sceptre thus becomes the emblem of kingly
office and power--as when we speak of swaying a sceptre;-- and the
idea here is, that the Messiah would be a King, and that the
authority which he would wield would be equitable and just. He would
not be governed, as monarchs often are, by mere caprice, or by the
wishes of courtiers and flatterers; he would not be controlled by
mere will, and the love of arbitrary power; but the execution of
his laws would be in accordance with the principles of equity and
justice. How well this accords with the character of the Lord
Jesus we need not pause to show. Comp. See Barnes "Isaiah 11:2", seq.
{b} "he saith" Psalms 14:6,7
{2} "righteousness" "rightness or straightness"
Verse 9. Thou hast loved righteousness. Thou hast been obedient to
the law of God, or holy and upright. Nothing can be more truly adapted
to express the character of any one, than this is to describe the Lord
Jesus, who was "holy, harmless, undefiled," who "did no sin, and
in whose mouth no guile was found;" but it is with difficulty that
this can be applied to Solomon. Assuredly, for a considerable part
of his life, this declaration could not well be appropriate to him;
and it seems to me, that it is not to be regarded as descriptive of him
at all. It is language prompted by the warm and pious imagination
of the Psalmist, describing the future Messiah and, as applied to
him, is true to the letter.
Therefore God, even thy God. The word even inserted here by the
translators, weakens the force of the expression. This might be
translated, "O God, thy God hath anointed thee." So it is rendered by
Doddridge, Clarke, Stuart, and others. The Greek will bear this
construction, as well the Hebrew in Psalms 45:7. In the margin in the
Psalm it is rendered, "O God." This is the most natural construction, as
it accords with what is just said before. "Thy throne, O God, is for ever.
Thou art just and holy, therefore, O God, thy God hath anointed thee."
It is not material, however, which construction is adopted.
Hath anointed thee. Anciently kings and priests were consecrated to
their office by pouring oil on their heads. See Leviticus 8:12; Numbers 3:3;
1 Samuel 10:1; 2 Samuel 2:7; Psalms 2:6; Isaiah 61:1; Acts 4:27; 10:38;
See Barnes "Matthew 1:1". The expression "to anoint," therefore,
comes to mean, to consecrate to office, or to set apart to some public
work. This is evidently the meaning in the Psalm, where the whole
language refers to the appointment of the personage there referred to
to the kingly office.
The oil of gladness. This probably means the perfumed oil that was
poured on the head, attended with many expressions of joy and
rejoicing. The inauguration of the Messiah, as king would be an
occasion of rejoicing and triumph. Thousands would exult at it--as in
the coronation of a king; and thousands would be made glad by such a
consecration to the office of Messiah.
Above thy fellows. Above thine associates; that is, above all, who
sustain the kingly office. He would be more exalted than all other kings.
Doddridge supposes that it refers to angels, who might have been
associated with the Messiah in the government of the world. But the more
natural construction is, to suppose that it refers to kings, and to mean
that he was the most exalted of all.
Verse 10. And. That is, "To add another instance;" or, "to the Son
he saith in another place, or in the following language." This is
connected with Hebrews 1:8. "Unto the Son he saith, (Hebrews 1:8,)
Thy throne, etc.--and (Hebrews 1:10) he also saith, Thou Lord," etc.
That this is the meaning is apparent, because
(1.) the object of the whole quotation is to show the exalted
character of the Son of God, and
(2.) an address here to JEHOVAH would be wholly irrelevant. Why,
in an argument designed to prove that the Son of God was superior
to the angels, should the writer break out in an address to JEHOVAH,
in view of the fact that he had laid the foundations of the world,
and that he himself would continue to live when the heavens
should be rolled up and pass away? Such is not the manner of Paul, or of
any other good writer; and it is clear that the writer here designed to
adduce this as applicable to the Messiah. Whatever difficulties there
may be about the principles on which it is done, and the reason why
this passage was selected for the purpose, there can be no doubt
about the design of the writer. He meant to be understood as applying
it to the Messiah, beyond all question, or the quotation is wholly
irrelevant, and it is inconceivable why it should have been made.
Thou, Lord. This is taken from Psalms 102:25-27. The quotation is
made from the Septuagint, with only a slight variation, and is an
accurate translation of the Hebrew. In the Psalm, there can be no doubt
that JEHOVAH is intended. This is apparent on the face of the Psalm, and
particularly because the name JEHOVAH is introduced Psalms 102:1,12,
and because he is addressed as the Creator of all things, and as
immutable. No one, on reading the Psalm, ever would doubt that it
referred to God; and, if the apostle meant to apply it to the Lord Jesus,
it proves most conclusively that he is divine. In regard to the difficult
inquiry, why he applied this to the Messiah, or on what principle
such an application can be vindicated, we may perhaps throw some
light by the following remarks. It must be admitted, that probably few
persons, if any, on reading the Psalm, would suppose that it
referred to the Messiah; but
(1.) the fact that the apostle thus employs it, proves that it was
understood, in his time, to have such a reference, or, at least, that
those to whom he wrote would admit that it had such a reference. On no
other principle would he have used it in an argument. This is at least
of some consequence, in showing what the prevailing interpretation was.
(2.) It cannot be demonstrated that it had no such reference--for such
was the habit of the sacred writers in making the future Messiah
the theme of their poetry, that no one can prove that the writer
this Psalm did not design that the Messiah should be the subject
of his praise here.
(3.) There is nothing in the Psalm which may not be applied to the
Messiah; but there is much in it that is peculiarly applicable to him.
Suppose, for example, that the Psalmist, Psalms 102:1-11, in his
complaints, represents the people of God, before the Redeemer appeared,
as lowly, sad, dejected, and afflicted, speaking of himself as one of
them, and as a fair representative of that people, the remainder of
the Psalm will well agree with the promised redemption. Thus, having
described the sadness and sorrow of the people of God, he speaks of the
fact that God would arise and have mercy upon Zion, (Psalms 102:13,14,)
that the heathen would fear the name of the Lord, and all the kings of
the earth would see his glory, (Psalms 102:15,) and that when the Lord
should build up Zion he would appear in his glory, Psalms 102:16. To
whom else could this be so well applied as to the Messiah? To what time
so well as to his time? Thus, too, in Psalms 102:20, it is said
that the Lord would look down from heaven "to hear the groaning
of the prisoner, and to loose them that are appointed to death"--
language remarkably resembling that used by Isaiah, Isaiah 61:1 which
the Saviour applies to himself, in Luke 4:17-21. The passage then
quoted by the apostle (Psalms 102:25-27) is designed to denote the
immutability of the Messiah, and the fact that in him all the
interests of the church were safe. He would not change. He had formed all
things, and he would remain the same. His kingdom would be permanent,
amidst all the changes occurring on earth, and his people had no cause
of apprehension or alarm, Psalms 102:28.
(4.) Paul applies this language to the Messiah, in accordance with the
doctrine which he had stated, (Hebrews 1:2,) that it was by him that
God "made the worlds." Having stated that, he seems to have felt that it
was not improper to apply to him the passages occurings in the Old
Testament that speak of the work of creation. The argument is this. "He
was, in fact, the Creator of all things. But, to the Creator, there is
applied language in the Scriptures which shows that he was far exalted
above the angels. He would remain the same, while the heavens and the
earth should fade away. His years are enduring and eternal. Such a Being
MUST be superior to the angels; such a Being must be divine."
The words "Thou, Lord" \~su kurie\~ are not in the Hebrew of the Psalm,
though they are in the Septuagint. In the Hebrew, in the Psalm,
(Psalms 102:24,) it is an address to God--"I said, O my God"--
\^HEBREW\^ --but there can be no doubt that the Psalmist meant to address
JEHOVAH, and that the word God is used in its proper sense,
denoting divinity. See Psalms 102:1,12, of the Psalm.
In the beginning. See Genesis 1:1. When the world was made. Comp.
See Barnes "John 1:1", where the same phrase is applied to the Messiah
--"In the beginning was the Word."
Hast laid the foundation of the earth. Hast made the earth. This
language is such as is common in the Scriptures, where the earth is
represented as laid on a foundation, or as supported. It is figurative
language, derived from the act of rearing an edifice. The meaning here
is, that the Son of God was the original Creator or Founder of the
universe. He did not merely arrange it out of pre-existing materials, but
he was properly its Creator or Founder.
And the heavens art the works of thine hands. This must
demonstrate the Lord Jesus to be divine. He that made the vast heavens
must be God. No creature could perform a work like that; nor can we
conceive that power to create the vast array of distant worlds could
possibly be delegated. If that power could be delegated, there is not
an attribute of Deity which may not be, and thus all our notions of
what constitutes divinity would be utterly confounded. The word
"heavens" here must mean all parts of the universe except the earth,
see Genesis 1:1. The word hands is used, because it is by the hands
that we usually perform any work.
{a} "Thou Lord" Psalms 102:25
Verse 11. They shall perish. That is, the heavens and the earth. They
shall pass away; or they shall be destroyed. Probably no more is
meant by the phrase here, than that important changes will take
place in them, or than that they will change their form, Still, it
is not possible to foresee what changes may yet take place in the
heavenly bodies, or to say that the present universe may not at
some period be destroyed, and be succeeded by another creation
still more magnificent. He that created the universe by a word,
can destroy it by a word; and he that formed the present frame of
nature can cause it to be succeeded by another, not less wonderful
and glorious. The Scriptures seem to hold out the idea, that the
present frame of the universe shall be destroyed. See 2 Peter 3:10-13;
Matthew 24:35.
But thou remainest. Thou shalt not die, or be destroyed, What a
sublime thought! The idea is, that though the heavens and earth should
suddenly disappear, or though they should gradually wear out and become
extinct, yet there is one infinite Being who remains unaffected, and
unchanged. Nothing can reach or disturb him. All these changes shall take
place under his direction, and by his command. See Leviticus 20:11.
Let us not be alarmed, then, at any revolution. Let us not fear,
though we should see the heavens rolled up as a scroll, and the stars
falling from their places. God, the Creator and Redeemer, presides over
all. He is unchanged, He ever lives; and though the universe
should pass away, it will be only at his bidding, and under his
direction.
And they all shall wax old. Shall grow or become old. The word
wax is an old Saxon word, meaning to grow, or increase, or become.
The heavens here are compared with a garment-meaning, that as that grows
old and decays, so it will be with the heavens, and the earth. The
language is evidently figurative; and yet who can tell how much literal
truth there may be couched under it? Is it absurd to suppose that that
sun which daily sends forth so many countless millions of beams of light
over the universe, may, in a course of ages, become diminished in its
splendour, and shine with feeble lustre? Can there be constant
exhaustion, a constant burning like that, and yet no tendency to decay
at some far distant period? Not unless the material for its splendour
shall be supplied from the boundless resources of the Great Source of
Light--God; and when he shall choose to with. hold it, even that
glorious sun must be dimmed of its splendour, and shine with enfeebled
beams.
{*} "wax old" "shall become old"
Verse 12. And as vesture, A garment;--literally something thrown
around--\~peribolaion\~,--and denoting properly the outer garment, the cloak
or mantle. See Barnes "Matthew 5:40".
Shalt thou fold them up. That is, the heavens. They are represented
in the Scriptures as an expanse, or something spread out, (Heb. in
Genesis 1:7;) and a curtain, or tent, (Isaiah 40:22,) and as a
scroll that might be spread out or rolled up like a book or volume,
Isaiah 34:4; Revelation 6:14. Here they are represented as a garment or mantle
that might be folded up--language borrowed from folding up and
laying aside garments that are no longer fit for use.
And they shall be changed. That is, they shall be exchanged for
others, or they shall give place to the new heavens and the new earth.
2 Peter 3:13. The meaning is, that the present form of the heavens
and the earth is not to be permanent, but is to be succeeded by
others, or to pass away, but that the Creator is to remain the same.
Thou art the same. Thou wilt not change.
And thy years shall not fail. Thou wilt exist for ever unchanged.
What could more clearly prove that he of whom this is spoken is
immutable? Yet it is indubitably spoken of the Messiah, and must
demonstrate that he is divine. These attributes cannot be conferred on a
creature; and nothing can be clearer, than that he who penned the
epistle believed that the Son of God was divine.
Verse 13. But to which of the angels. The apostle adduces one other
proof of the exaltation of the Son of God above the angels. He
asks where there is an instance in which God had addressed any
one of the angels, and asked him to sit at his right hand until he
should subdue his enemies under him? Yet that high honour had been
conferred on the Son of God; and he was therefore far exalted above them.
Sit on my right hand. See Barnes "Hebrews 1:3". This passage is taken
from Psalms 90:1--a Psalm that is repeatedly quoted in this epistle as
referring to the Messiah, and the very passage before us is applied by
the Saviour to himself, in Matthew 22:43,44, and by Peter it is applied
to him in Acts 2:34,35. There can be no doubt, therefore, of its
applicability to the Messiah.
Until I make thine enemies thy footstool. Until I reduce them to
entire subjection. A footstool is what is placed under the feet when
we sit on a chair; and the phrase here means that an enemy is entirely
subdued. Comp. See Barnes "1 Corinthians 15:25". The phrase,
to make an enemy a footstool, is borrowed from the custom of ancient
warriors, who stood on the necks of vanquished kings, on the occasion
of celebrating a triumph over them, as a token of their complete
prostration and subjection. See Barnes "Isaiah 10:6".--The enemies
here referred to are the foes of God and of his religion; and the
meaning is, that the Messiah is to be exalted until all those foes
are subdued. Then he will give up the kingdom to the Father.
See Barnes "1 Corinthians 15:24", seq. The exaltation of the Redeemer, to which
the apostle refers here, is to the mediatorial throne. In this he is
exalted far above the angels. His foes are to be subdued to him, but
angels are to be employed as mere instruments in that great work.
{a} "Sit on my right hand" Psalms 90:1
Verse 14. Are they not all. There is not one of them that is elevated
to the high rank of the Redeemer. Even the most exalted angel is employed
in the comparatively humble office of a ministering spirit, appointed to
aid the heirs of salvation.
Ministering spirits. A ministering spirit is one that is employed
to execute the will of God. The proper meaning of the word here--
\~leitourgika\~ (whence our word liturgy) is, pertaining to public service,
or the service of the people (\~laov\~;) and is applied particularly
to those who were engaged in the public service of the temple. They were
those who rendered aid to others; who were helpers or servants. Such is
the meaning as used here. They are employed to render aid or assistance
to
others--to wit, to Christians.
Sent forth. Appointed by God for this. They are sent; are under
his control; are in a subordinate capacity. Thus Gabriel was sent forth
to
convey an important message to Daniel. Daniel 9:21-23.
To minister. For the aid or succour of such. They come to render them
assistance and, if employed in this humble office, how much inferior to
the dignity of the Son of God--the Creator and Ruler of the worlds!
Who shall be heirs of salvation. To the saints; to Christians.
They are called "heirs of salvation," because they are adopted
into the family of God, and are treated as his sons.
See Barnes "Romans 8:14", seq. The main point here is, that the angels
are employed in a much more humble capacity than the Son of God; and,
therefore, that he sustains a far more elevated rank. But while the
apostle has proved, that he has incidentally stated an exceedingly
interesting and important doctrine, that the angels are employed to
further the salvation of the people of God, and to aid them in their
journey to heaven. In this doctrine there is nothing absurd. It is no
more
improbable that angels should be employed to aid man, than that one man
should aid another; certainly not as improbable as that the Son of God
should come down, "not to be ministered unto, but to minister,"
(Matthew 20:28,) and that he performed on earth the office of a servant,
John 13:1-15. Indeed, it is a great principle of the Divine
administration, that one class of God's creatures are to minister to
others; that one is to aid another--to assist him in trouble, to provide
for him when poor, and to counsel him in perplexity. We are constantly
deriving benefit from others, and are dependent on their counsel and
help.
Thus, God has appointed parents to aid their children; neighbours to aid
their neighbours; the rich to aid the poor; and all over the world the
principle is seen, that one is to derive benefit from the aid of others.
Why may not the angels be employed in this service? They are pure,
benevolent, powerful; and as man was ruined in the fall by the temptation
offered by one of an angelic, though fallen nature, why should not others
of angelic, unfallen holiness, come to assist in repairing the evils
which
their fallen, guilty brethren have inflicted on the race? To me there
seems to be a beautiful propriety in bringing aid from another race,
as ruin came from another race; and that as those endowed with
angelic might, though with fiendish malignity, ruined man, those
with angelic might, but heavenly benevolence, should aid in his
recovery and salvation. Farther, it is, from the necessity of the
case, a great principle, that the weak shall be aided by the strong;
the ignorant by the enlightened; the impure by the pure; the
tempted by those who have not fallen by temptation. All over
the world we see this in operation; and it constitutes the beauty
of the moral arrangements on the earth; and why shall not this be
extended to the inhabitants of other abodes? Why shall not angels, with
their superior intelligence, benevolence, and power, come in to perfect
this system, and show how much adapted it is to glorify God? In regard to
the ways in which angels become ministering spirits to the heirs of
salvation, the Scriptures have not fully informed us; but facts are
mentioned, which will furnish some light on this inquiry. What they do
now may be learned from the Scripture account of what they have
done--as it seems to be a fair principle of interpretation, that they are
engaged in substantially the same employment in which they have ever
been. The following methods of angelic interposition in behalf of man are
noted in the Scripture.
(1.) They feel a deep interest in man. Thus the Saviour says, "There is
joy in heaven among the angels of God over one sinner that repenteth,"
Luke 15:10.
(2.) Thus also he says, when speaking of the "little ones" that compose
his church, "In heaven their angels do always behold the face of my
Father which is in heaven," Matthew 18:10.
(3.) They feel a special interest in all that relates to the redemption
of
man. Thus Peter says of the things pertaining to redemption, "which
things
the angels desire to look into," 1 Peter 1:12. In accordance with this
they are represented as praising God over the fields of Bethlehem, where
the shepherds were to whom it was announced that a Saviour was born,
(Luke 2:13;) an angel announced to Mary that she would be the
mother of the Messiah, (Luke 1:26;) an angel declared to the shepherds
that he was born, (Luke 2:10;) the angels came and ministered to him
in
his temptation, (Matthew 6:11;) an angel strengthened him in the garden
of
Gethsemane, (Luke 22:43;) angels were present in the sepulchre where
the Lord Jesus had been laid, to announce his resurrection to his
disciples, (John 20:12;) and they re-appeared to his disciples on
Mount Olivet, to assure them that he would return, and receive his people
to himself, Acts 1:10.
(4.) They appear for the defence and protection of the people of
God. Thus it is said, (Psalms 34:7,) "The angel of the Lord encampeth
round about them that fear him, and delivereth them."
Thus two angels came to hasten Lot from the cities of the Plain,
and to rescue him from the impending destruction, Genesis 19:1,15. Thus
an
angel opened the prison doors of the apostles, and delivered them when
they had been confined by the Jews, Acts 5:19. Thus the angel of the
Lord delivered Peter from prison, when he had been confined by Herod,
Acts 12:7,8.
(5.) Angels are sent to give us strength to resist temptation. Aid was
thus furnished to the Redeemer in the garden of Gethsemane, when there
"appeared an angel from heaven strengthening him," Luke 22:43. The
great trial there seems to have been somehow connected with temptation;
some influence of the power of darkness, or of the prince of evil,
Luke 22:53; comp. John 14:30. In this aid which they rendered to
the tempted Redeemer, and in the assistance which they render to us when
tempted, there is a special fitness and propriety. Man was at first
tempted by a fallen angel. No small part--if not all the temptations in
the world--are under the direction now of fallen angels. They roam at
large, "seeking whom they may devour," 1 Peter 5:8. The temptations
which
occur in life, the numerous allurements which beset our path, all have
the
marks of being under the control of dark and malignant spirits.
What, therefore, can be more appropriate, than for the pure angels
of God to interpose and aid man against the skill and wiles of their
fallen and malignant fellow-spirits ? Fallen angelic power and
skill--power and skill far above the capability and the strength of
man--are employed to ruin us; and how desirable is it for like power
and skill, under the guidance of benevolence, to come in to aid us!
(6.) They support us in affliction. Thus an angel brought a cheering
message to Daniel; the angels were present to give comfort to the
disciples of the Saviour, when he had been taken from them by death, and
when he ascended to heaven. Why may it not be so now, that important
consolations, in some way, are imparted to us by angelic influence? And
(7.) they attend dying saints, and conduct them to glory. Thus the
Saviour
says of Lazarus, that-when he died he "was carried by the angels into
Abraham's bosom," Luke 16:22. Is there any impropriety in supposing
that the same thing may be done still? Assuredly, if anywhere heavenly
aid
is needed, it is when the spirit leaves the body. If anywhere a guide
is needed, it is when the ransomed soul goes up the unknown path
to God. And if angels are employed on any messages of mercy to mankind,
it
is proper that it should be when life is closing, and the spirit is about
to ascend to heaven. Should it be said that they are invisible, and
that it is difficult to conceive how we can be aided by beings whom we
never see, I answer--I know that they are unseen. They no longer appear,
as they once did, to be the visible protectors and defenders of the
people of God. But no small part of the aid which we receive from others
comes from sources unseen by us. We owe more to unseen benefactors
than to those whom we see; and the most grateful of all aid, perhaps, is
that which is furnished by a hand which we do not see, and from quarters
which we cannot trace. How many an orphan is benefited by some unseen and
unknown benefactor! So it may be a part of the great arrangements of
Divine Providence, that many of the most needed and acceptable
interpositions for our welfare should come to us from invisible sources,
and be conveyed to us from God by unseen hands.
REMARKS.
1. The Christian religion has a claim on the attention of man.
God has spoken to us in the gospel by his Son, Hebrews 1:1,2. This fact
constitutes a claim on us to attend to what is spoken in the New
Testament. When God sent prophets to address men, endowing them with more
than human wisdom and eloquence, and commanding them to deliver solemn
messages to mankind, that was a reason why men should hear. But how
much more important is the message which is brought by his own Son! How
much more exalted the Messenger! How much higher his claim to our
attention and regard! Comp. Matthew 21:37. Yet it is lamentable
to reflect, how few attended to him when he lived on the earth,
and how few comparatively regard him now. The great mass of
men feel no interest in the fact, that the Son of God has come and
spoken to the human race. Few take the pains to read what he
said, though all the records of the discourses of the Saviour could
be read in a few hours. A newspaper is read; a poem; a novel;
a play; a history of battles and sieges; but the New Testament
is neglected, and there are thousands, even in Christian lands, who
have not even read through the sermon on the Mount! Few, also,
listen to the truths which the Redeemer taught when they are
proclaimed in the sanctuary. Multitudes never go to the place
where the gospel is preached; multitudes, when there, are engaged
in thinking of other things, or are wholly inattentive to the truths
which are proclaimed. Such a reception has the Son of God met
with in our world! The most wonderful of all events is, that he
should have come from heaven to be the Teacher of mankind; next
to that, the most wonderful event is, that when he has come men
feel no interest in the fact, and refuse to listen to what he says of
the unseen and eternal world. What a man will say about the
possibility of making a fortune, by some wild speculation, will be
listened to with the deepest interest; but what the Redeemer says
about the certainty of heaven, and eternal riches there, excites no
emotion. What one from the dead might say about the unseen world would
excite the profoundest attention, what He has said, who has always dwelt
in
the unseen world, and who knows all that has occurred there, and all that
is yet to occur, awakens no interest, and excites no inquiry. Such is
man.
The visit, too, of an illustrious stranger--like Lafayette to
America--will
rouse a nation, and spread enthusiasm everywhere; the visit of the Son of
God to the earth, on a great errand of mercy, is regarded as an event of
no
importance, and excites no interest in the great mass of human hearts.
2. Christ is divine. In the view of the writer of this epistle, he
was undoubtedly regarded as equal with God. This is so clear, that it
seems
wonderful that it should ever have been called in question. He who made
the
worlds; who is to be worshipped by the angels; who is addressed as God;
who
is said to have laid the foundation of the earth, and to have made the
heavens, and to be unchanged when all these things shall pass away, must
be
divine. These are the attributes of God, and belong to him alone. These
things could not be spoken of a man, an angel, an archangel. It is
impossible to conceive, that attributes like these could belong to a
creature. If they could, then all our notions of what constitutes
the distinction between God and his creatures are confounded, and we can
have no intelligible idea of God.
3. It is not improbable, that Christ is the medium of communicating the
knowledge of the Divine essence and perfections to all worlds. He is the
brightness of the Divine glory--the showing forth--the manifestation of
God, Hebrews 1:3. The body of the sun is not seen--certainly not by the
naked eye. We cannot look upon it. But there is a shining, a brightness,
a
glory, a manifestation, which is seen. It is in the sunbeams, the
manifestation of the glory and the existence of the sun. By his shining
the
sun is known. So the Son of God--incarnate or not--may be the
manifestation
of the Divine Essence. And, from this illustration, may we not, without
irreverence, derive an illustration of the doctrine of the glorious
Trinity? There is the body of the sun--to us invisible --yet great and
glorious, and the source of all light, and heat, and life. The vast body
of
the sun is the source of all this radiance, the fountain of all that
warms
and enlivens. All light, and heat, and life, depend on him, and should he
be extinct all would die. Thus may it not be with God the Father--God the
eternal and unchanging essence--the Fountain of all light and life in the
universe? In the sun there is also the manifestation--the shining
--the glorious light. The brightness which we see emanates from
that--emanates at once, continually, always. While the sun exists, that
exists, and cannot be separated from it. By that brightness the sun is
seen; by that the world is enlightened. Without these beams there would
be
no light, but all would be involved in darkness. What a beautiful
representation of the Son of God--the brightness of the Divine glory; the
medium by which God is made known; the source of light to man, and,
for aught we know, to the universe! When he shines on men, there is
light;
when He does not shine, there is as certain moral darkness as there is
night when the sun sinks in the west. And, for aught we can see, the
manifestation which the Son of God makes may be as necessary in all
worlds,
to a proper contemplation of the Divine Essence, as the beams of the sun
are to understand its nature. Then there are the warmth, and heat, and
vivifying influences of the sun--an influence which is the source
of life and beauty to the material world. It is not the mere shining
--it is the attendant warmth and vivifying power. All nature is dependent
on it. Each seed, and bud, and leaf, and flower; each spire of grass, and
each animal on earth, and each bird on the wing, is dependent on it.
Without that, vegetation would decay at once, and animal life would be
extinct, and universal death would reign. What a beautiful illustration
of
the Holy Spirit, and of his influences on the moral world! "The Lord God
is
a Sun," (Psalms 84:11;) and I do not see that it is improper thus
to derive from the sun an illustration of the doctrine of the Trinity.
I am certain we should know nothing of the sun but for the beams
that reveal him, and that enlighten the world; and I am certain
that all animal and vegetable life would die, if it were not for his
vivifying and quickening rays. I do not see that it may not be
equally probable that the nature, the essence of God would be unknown,
were
it not manifested by the Son of God; and I am certain that all moral and
spiritual life would die, were it not for the quickening and vivifying
influences of the Holy Spirit on the human soul.
4. Christ has made an atonement for sin, Hebrews 1:3. He has done
it by "himself." It was not by the blood of bulls and of goats;
it was by his own blood. Let us rejoice that we have not now to
come before God with a bloody offering; that we need not come
leading up a lamb to be slain, but that we may come confiding in
that blood which has been shed for the sins of mankind. The
great Sacrifice has been made. The Victim is slain. The blood
has been offered which expiates the sin of the world. We may
now come at once to the throne of grace, and plead the merits of
that blood. How different is our condition from that of the ancient
Jewish
worshippers! They were required to come leading the victim that was to be
slain for sin, and to do this every year, and every day. We may come with
the feeling, that the one great Sacrifice has been made for us; that it
is
never to be repeated; and that in that Sacrifice there is merit
sufficient
to cancel all our sins. How different our condition from that of the
heathen. They, too, lead up sacrifices to be slain on bloody altars. They
offer lambs, and goats, and bullocks, and captives taken in war,
and slaves, and even their own children! But, amidst these horrid
offerings, while they show their deep conviction that some sacrifice
is necessary, they have no promise--no evidence whatever--that the
sacrifice will be accepted. They go away unpardoned. They repeat the
offering with no evidence that their sins are forgiven, and at last they
die in despair! We come assured that the "blood of Jesus Christ cleanseth
from all sin,"--and the soul rejoices in the evidence that all past sins
are forgiven, and is at peace with God.
5. Let us rejoice that the Lord Jesus is thus exalted to the right
hand of God, Hebrews 1:3,4. He has gone into heaven. He is seated
on the throne of glory. He has suffered the last pang, and shed
the last drop of blood that will ever be necessary to be shed for
the sins of the world. No cold tomb is again to hold him; and
and glorious in heaven. The angels there render him homage,
(Hebrews 1:6,) and the universe is placed under his control.
6. It is right to worship the Lord Jesus. When he came into the world
the angels were required to do it, (Hebrews 1:6,) and it cannot
be wrong for us to do it now. If the angels in heaven might properly
worship him, we may. If they worshipped him, he is divine. Assuredly God
would not require them to worship a fellow-angel or a man! I feel safe in
adoring where angels adore; I do not feel that I have a right to withhold
my homage where they have been required to render theirs.
7. It is right to address the Lord Jesus as God, Hebrews 1:8. If he is
so addressed in the language of inspiration, it is not improper for
us so to address him. We do not err when we adhere closely to
the language of the Bible; nor can we have a stronger evidence
that we are right, than that we express our sentiments and our
devotions in the very language of the sacred Scriptures.
8. The kingdom of the Redeemer is a righteous kingdom. It is
founded in equity, Hebrews 1:8,9. Other kingdoms have been kingdoms of
cruelty, oppression, and blood. Tyrants have swayed an iron sceptre over
men. But not thus with the Redeemer in his kingdom. There is not a law
there which is not equal and mild not a statute Which it would not
promote
the temporal and eternal welfare of man to obey. Happy is the man that is
wholly under his sceptre; happy the kingdom that yields entire obedience
to
his laws!
9. The heavens shall perish; the earth shall decay, Hebrews 1:10,11.
Great changes have already taken place in the earth--as the researches of
geologists show; and we have no reason to doubt that similar changes may
have occurred in distant worlds. Still greater changes may be expected to
occur in future times, and some of them we may be called to witness. Our
souls are to exist for ever; and far on in future ages--far beyond the
utmost period which we can now compute--we may witness most important
changes in these heavens and this earth. God may display his power in a
manner which has never been seen yet; and, safe near his throne, his
people
may be permitted to behold the exhibition of power of which the mind has
never yet had the remotest conception.
10. Yet, amidst these changes, the Saviour will be the same,
Hebrews 1:12.
He changes not. In all past revolutions, he has been the same. In all the
changes which have occurred in the physical world, he has been unchanged;
in all the revolutions which have occurred among kingdoms, he has been
unmoved. One change succeeds another: kingdoms rise and fall, and empires
waste away one generation goes off, to be succeeded by another; but he
remains the same. No matter what tempests howl, or how wars rage, or
how the pestilence spreads abroad, or how the earth is shaken by
earthquakes--still the Redeemer is the same. And no matter what
are our external changes, he is the same. We pass from childhood
to youth, to manhood, to old age, but he changes not. We are in
prosperity or adversity; we may pass from affluence to poverty,
from honour to dishonour, from health to sickness; hut he is the
same. We may go and lie down in the cold tomb, and our mortal
frames may decay; but he is the same during our long sleep, and
he will remain the same, till he shall return and summon us to renovated
life. I rejoice that in all the circumstances of life I have the same
Saviour. I know what he is. I know, if the expression may be allowed,
"where he may be found." Man may change by caprice, or whim, or by some
new
suggestion of interest, of passion, or ambition. I go to my friend
to-day,
and find him kind and true --but I have no absolute certainty that I
shall
find him such to-morrow. His feelings, from some unknown cause, may have
become cold towards me. Some enemy may have breathed suspicion into
his ear about me, or he may have formed some stronger attachment,
or he may be sick, or dead. But nothing like this can happen in
regard to the Redeemer. He changes not. I am sure that he is always the
same. No one can influence him by slander; no new friendship can weaken
the
old; no sickness or death can occur to him, to change him; and though the
heavens be on fire, and the earth be convulsed, he is THE SAME. In such a
Saviour I may confide; in such a friend why should not all confide? Of
earthly attachments it has been too truly said,
"And what is friendship but a name;
A charm that lulls to sleep;
A shade that follows wealth or tame,
But leaves the wretch to weep ?"
But this can never be said of the attachment formed between the Christian
and the Redeemer. That is unaffected by all external changes; that shall
live in all the revolutions of material things, and when all earthly ties
shall be severed; that shall survive the dissolution of all things.
11. We see the dignity of man, Hebrews 1:13,14. Angels are sent to
be his attendants. They come to minister to him here, and to conduct him
home "to glory." Kings and princes are surrounded by armed men, or by
sages
called to be their counsellors; but the most humble saint may be
encompassed by a retinue of beings of far greater power, and more
elevated
rank. The angels of light and glory feel a deep interest in the salvation
of men, They come to attend the redeemed; they wait on their steps; they
sustain them in trial; they accompany them when departing to heaven. It
is
a higher honour to be attended by one of those pure intelligences, than
by
the most elevated monarch that ever swayed a sceptre, or wore a crown;
and
the obscurest Christian shall soon be himself conducted to a throne in
heaven, compared with which the most splendid seat of royalty on earth
loses its lustre and fades away.
"And is there care in heaven? and is there love
In heavenly spirits to these creatures base,
That may compassion of their evils move?
There is; else; much more wretched were the case
Of men than beasts. But oh! the exceeding grace
Of Highest God, that loves his creatures so,
And all his works of mercy doth embrace,
That blessed angels he sends to and fro
To serve to wicked man, to serve his wicked foe!
"How oft do they their silver bowers leave,
To come to succour us that succour want!
How do they, with golden pinions, cleave
Against foul fiends, to aid us militant!
They for us fight; they watch and duly ward,
And their bright squadrons round about us plant;
And all for love, and nothing for reward:
Oh, why should heavenly God to men have such regard!"
Spencer's Faery Queen, B. II. Canto viii. 1, 2
12. What has God done for the salvation of man! He formed an eternal
plan.
He sent his prophets to communicate his will. He sent his Son to bear a
message of mercy, and to die the just for the unjust. He exalted him to
heaven, and placed the universe under his control, that man may be saved,
he sent his Holy Spirit, his ministers, and messengers for this. And
last,
to complete the work, he sends his angels to be ministering spirits; to
sustain his people; to comfort them in dying; to attend them to the
realms
of glory. What an interest is felt in the salvation of a single
Christian!
What a value he has in the universe! And how important it is that he
should
be holy! A man who has been redeemed by the blood of the Son of God
should
be pure. He who is an heir of life should be holy. He who is attended by
celestial beings, and who is soon--he knows not how soon--to be
translated to heaven, should be holy. Are angels my attendants? Then I
should walk worthy of my companionship. Am I soon to go and dwell with
angels? Then I should be pure. Are these feet soon to tread the courts of
heaven? Is this tongue soon to unite with heavenly beings in praising
God?
Are these eyes soon to look on the throne of eternal glory, and on the
ascended Redeemer? Then these feet, and eyes, and lips, should be pure
and
holy, and I should be dead to the world, and should live only for heaven.
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