Pulpit Commentary - Hebrews 1:1

Pulpit Commentary - Hebrews 1:1 - 1:14

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Pulpit Commentary - Hebrews 1:1 - 1:14

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This Chapter Verse Commentaries:

1:1 - 1:14

EXPOSITION

Heb_1:1-4

EXORDIUM intimating in a succession of choice and pregnant phrases, the drift of the Epistle; a condensed summary of the coming argument. It briefly anticipates the views to be set forth in the sequel, of the revelation of God in Christ excelling far, and being destined to supersede, all that had preceded it, as being the ultimate Divine manifestation in the SON, according to the full meaning of the term involved in ancient prophecy;—of the eternal Divinity of him who was thus revealed in time as SON—of his accomplishing, as such, the reality signified by the ancient priesthood; and of his exaltation, as such, to his predestined glory and dominion on high. We find in the introduction to some of St. Paul's Epistles somewhat similar adumbrations of his subject, but none so finished and rhetorical as this. And if its style affords an argument, as far as it goes, against the immediate Pauline authorship of the Epistle, still more does it appear almost conclusive against the view of its being a translation. Not merely the alliteration in πολυμερῶς καὶ πολυτρόπως , but the Greek structure of the whole with its rhythmical flow, betokens an original composition. The rolling music of the language cannot, of course, be reproduced in an English translation.

Heb_1:1

Retaining the order of the words in the original, we may translate, In many portions, and in many modes of old God having spoken to the fathers in the prophets. Πολυμερῶς καὶ πολυτρόπως —not a mere alliterative redundancy, denoting variously:—the writer's usual choice use of words forbids this supposition. Nor is the μερῶς of the first adverb to be taken (as in the A.V) to denote portions of time:—this is not the proper meaning of the compound. Nor (for the same reason) does it denote various degrees of prophetic inspiration, but (on etymological as well as logical grounds) the various portions of the preparatory revelation to "the fathers." It was not one utterance, but many utterances; given, in fact, at divers times, though it is to the diversity of the utterances, and not of the times, that the expression points. Then the second adverb denotes the various modes of the several former revelations—not necessarily or exclusively the rabbinical distinction between dream, vision, inspiration, voices, angels; or that between the visions and dreams of prophets and the "mouth to mouth" revelation to Moses, referred to in Num_12:6-9; but rather the various characters or forms of the various utterances in themselves. Some were in the way of primeval promises; some of glimpses into the Divine righteousness, as in the Law given from Mount Sinai; some of significant ritual, as in the same Law; some of typical history and typical persons, spoken of under inspiration as representing an unfulfilled ideal; some of the yearnings and aspirations, or distinct predictions, of psalmists and of prophets. But all these were but partial, fragmentary, anticipatory utterances, leading up to and adumbrating the 'one complete, all-absorbing "speaking of God to us in the SON," which is placed in contrast with there all. If the subsequent treatment in this Epistle of the Old Testament utterances is to be taken as a key for unlocking the meaning of the exordium, such ideas were in the writer's mind when he thus wrote. " Πολυμερῶς pertinet ad materiam, πολυτρόπως ad formam" (Bengel). Of old; i.e. in the ages comprised in the Old Testament record. Though it is true that; God has revealed himself variously since the world was made to other than the saints of the Old Testament, and though he ceased not to speak in some way to his people between the times of Malachi and of Christ, yet both the expression, "to the fathers," and the instances of Divine utterances given subsequently in the Epistle, restrict us in our interpretation to the Old Testament canon. Addressing Hebrews, it is from this that the writer argues. Having spoken; a word used elsewhere to express all the ways in which God has made himself, his will, and his counsels, known (cf. Mat_10:20; Luk_1:45, Luk_1:70; Joh_9:29; Act_3:21; Act_7:6). To the fathers; the ancestors of the Jews in respect both of race and of faith; the saints of the Old Testament. The word had a well-understood meaning (cf. Mat_23:1-39. 30; Luk_1:55, Luk_1:72; Luk_11:47; and especially Rom_9:5). For the double sense of the term "father," thus used, see Joh_8:56, "your father Abraham;" but again, Joh_8:39, "If ye were Abraham's children, ye would do the works of Abraham;" and also Rom_4:1-25. and Gal_3:7. But this distinction between physical and spiritual ancestry does not come in here. In the prophets. The word "prophet" must be taken here in a general sense; not confined to the prophets distinctively so called, as in Luk_24:44, "Moses, the prophets, and the psalms." For both Moses and the psalms are quoted in the sequel, to illustrate the ancient utterances. Προφήτης means, both in classical and Hellenistic Greek (as does the Hebrew àéáÄïÈ , of which προφήτης is the equivalent), not a foreteller, but a forth teller of the mind of God, an inspired expounder (of. Διὸς προφήτης ἐστὶ Λοξίας πατρός , AEsch., 'Eum.,' 19; and Exo_7:1, "See I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet"). Observe also the sense of προφητεία in St. Paul's Epistles (especially 1Co_14:1-40). In this sense Moses, David, and all through whom God in any way spoke to man, were prophets. On the exact force of the preposition ἐν , many views have been entertained. It does not mean "in the books of the prophets,"—the corresponding "in the SON" precludes this; nor that God by his Spirit spoke within the prophets,—this idea does not come in naturally here; nor is "the SON" presented afterwards as one in whom the Godhead dwelt, so much as being himself a manifestation of God; nor may we take ἐν , as simply a Hellenism for διὰ ,—the writer does not use prepositions indiscriminately. Ἐν , (as Alford explains it) differs from διὰ as denoting the element in which this speaking takes place. This use of the preposition is found also in classical Greek; cf. σημαίνειν ἐν οἰωνοῖς , frequent in Xenophon; in the New Testament, of. Ἐν τῷ ἄρχοντι τῶν δαιμονίωι ἐκβάλλει τὰ δαιμόνια " (Mat_9:34).

Heb_1:2

In these last days. The true reading being ἐπ ἐσχάτον τῶν ἡμερῶν τούτων , not ἐπ ἐσχάτων , as in the Textus Receptus, translate, at the end of these days', The Received Text would, indeed, give the same meaning, the position of the article denoting' "the lustier these days," not "these last days." The reference appears to be to the common rabbinical division of time into αἰὼν οὖτος , and αἰὼν μέλλων , or ἐρχόμενος : the former denoting the pro-Messianic, the latter the Messianic period. Thus "these days" is equivalent to αἰὼν οὓτος , "the present age," and the whole expression to ἐπὶ συντέλειᾳ τῶν αἰώνων , "at the end of the ages" (infra, Heb_9:26); cf. 1Co_10:11," for our admonition, upon whom the ends of the ages are come." The term, αἰὼν μέλλων , is also used in this Epistle (6. 5); of. 1Co_2:5, τὴν οἰκουμένην τὴν μέλλουσαν . For allusions elsewhere to the two periods, of. Mat_12:32; Mar_10:30; Luk_18:30; Luk_20:35; Eph_1:21; Tit_2:12. Cf. also in Old Testament, Isa_9:6, where, for "Everlasting Father," Cod. Alex. has πατὴρ τοῦ μελλόντος αἰῶνος . A subject of discussion has been the point of division between the two ages—whether the commencement of the Christian dispensation, ushered in by the exaltation of Christ, or his second advent. The conception in the Jewish mind, founded on Messianic prophecy, would, of course, be undefined. It would only be that the coming of the Messiah would inaugurate a new order of things. But how did the New Testament writers after Christ's ascension conceive the two ages? Did they regard themselves as living at the end of the former age or at the beginning of the new one? The passage before us does not help to settle the question, nor does Heb_9:26; for the reference in both cases is to the historical manifestation of Christ before his ascension. But others of the passages cited above seem certainly to imply that "the coming age" was regarded as still future. It has been said, indeed, with regard to this apparent inference from some of them, that the writers were regarding their own age from the old Jewish standing-point when they spoke of it as future, or only used well-known phrases to denote the two ages, though they were no longer strictly applicable (see Alford's note on Heb_2:5). But this explanation cannot well be made to apply to such passages as 1Co_10:11 and Eph_1:21, or to those in the Gospels. It would appear from them that it was not till the παρούσια (or, as it is designated in the pastoral Epistles, the ἐπιφάνεια ) of Christ that "the coming age" of prophecy was regarded as destined to begin, ushering in "new heavens and a new earth, wherein dwelleth righteousness" (2Pe_3:13). Still, though "that day" was in the future, the first coming of Christ had been, as it were, its dawn, signifying its approach and preparing believers for meeting it. "The darkness was passing away; the true light was already shining" (1Jn_2:8). Hence the apostolic writers sometimes speak as if already in the "coming age;" as being already citizens of heaven (Php_3:20); as already "made to sit with Christ in the heavenly places" (Eph_1:6); having already "tasted the powers of the age to come" (Heb_6:5). In a certain sense they felt themselves in the new order of things, though, strictly speaking, they still regarded their own age as but the end of the old one, irradiated by the light of the new. To understand fully their language on the subject, we should remember that they supposed the second advent to be more imminent than it was. St. Paul, at one time certainly, thought that it might be before his own death (2Co_5:4; 1Th_4:15). Thus they might naturally speak of their own time as the conclusion of the former age, though regarding the second advent as the commencement of the new one. But the prolongation of" the end of these (lays," unforeseen by them, does not affect the essence of their teaching on the subject. In the Divine counsels "one day is as a thousand years, and a thousand years as one day." Hath spoken unto us (more properly, spake to us) in his Son. "His" is here properly supplied to give the meaning of ἐν υἱῷ . The rendering, a SON, which seems to have the advantage of literalism, would be misleading if it suggested the idea of one among many sons, or a son in the same sense in which others are sons. For though the designation, "son of God," is undoubtedly used in subordinate senses—applied e.g. to Adam, to angels, to good men, to Christians—yet what follows in the Epistle fixes its peculiar meaning here. The entire drift of the curlier part of the Epistle is to show that the idea involved in the word "Son," as applied to the Messiah in prophecy, is that of a relation to God far above that of the angels or of Moses, and altogether unique in its character. This idea must have been in the writer's mind when he selected the phrases of his exordium. Nor is the article required for the sense intended. Its omission, in fact, brings it out. Ἐν τῷ υἱῷ would have drawn especial attention to "the personage in whom God spake; ἐν υἱῷ does so rather to the mode of the speaking—it is equivalent to "in one who was SON." Son-revelation (as afterwards explained), is contrasted with previous prophetic revelations (cf. for omission of the article before υἱὸς , Heb_3:6; Heb_5:8; Heb_7:28). Whom he appointed (or, constituted) heir of all things; not, as in the A.V., "hath appointed." The verb is in the aorist, and here the indefinite sense of the aorist should be preserved. "Convenienter statim sub Filii nomen memoratur haereditas" (Bengel). Two questions arise.

(1) Was it in respect of his eternal Divinity, or of his manifestation in time, that the Son was appointed "Heir of all things?"

(2) When is God to be conceived as so appointing him? i.e. What is the time, if any, to be assigned to the indefinite aorist?

In answer to question

(1) the second alternative is to be preferred. For

(a) his eternal pre-existence has not yet been touched upon: it is introduced, as it were parenthetically, in the next and following clauses.

(b) Though the term Son is legitimately used in theology to denote the eternal relation to the Father expressed by the Λόγος of St. John, yet its application in this Epistle and in the New Testament generally (excepting, perhaps, the μονογενὴς υἱὸς peculiar to St. John, on which see Bull, 'Jud. Eccl. Cath.,' Ecc_5:4, etc), is to the Word made flesh, to the Son as manifested in the Christ. And hence it is to him as such that we may conclude the heirship to be here assigned.

(c) This is the view carried out in the sequel of the Epistle, where the SON is represented as attaining the universal dominion assigned to him after, and in consequence of, his human obedience. The conclusion of the exordium in itself expresses this; for it is not till after he had made purification of sins that he is said to have "sat down," etc; i.e. entered on his inheritance; having become ( γένομενος not ὢν ) "so much better," etc. This is the view of Chrysostom, Theodoret, and the Fathers generally (cf. the cognate passage, Php_2:9).

(2) It seems best to refer the aorist ἔθηκε , not to any definite time, as that of the prophetic utterances afterwards cited, or that of the actual exaltation of Christ, but indefinitely to the eternal counsels, which were indeed declared and fulfilled in time, but were themselves ἐνἀρχῇ . A similar use of the aorist, coupled with other aorists pointing to events in time, is found in Rom_8:29, Rom_8:30. What this heirship of all things implies will appear in the sequel, By whom also he made the worlds. Interposed clause to complete tits true conception of the SON; showing who and what he was originally and essentially through whom God "spake" in time, and who, as SON, inherited. Here certainly, and in the expressions which follow, we have the same doctrine as that of the Λόγος of St. John. And the testimony of the New Testament to the pre-existence and deity of Christ is the more striking from our finding the same essential idea under different forms of expression, and in writings differing so much from each other in character and style. He who appeared in the world as Christ is, in the first place, here said (as by St. Joh_1:3) to have been the Agent of creation; cf. Col_1:15-17, where the original creative agency of "the Son of his love" is emphatically set forth, as well as his being "the Head of the body, the Church." This cognate passage is of weight against the view of interpreters who would take the one before us as referring to the initiation of the gospel ages; with respect to which view see also the quotation from Bull given below under Col_1:3. Here τοὺς αἰῶνας is equivalent to "the worlds," as in the A.V. For though the primary meaning of αἰών has reference to time—limited in periods, or unlimited in eternity—it is used to denote also the whole system of things called into being by the Creator in time and through which alone we are able to conceive time. " Οἱ αἰῶνες , saecula, pro rerum creatarum universitate est Hebraismus" (Bull); of. Heb_11:3, καταρτίσθαι τοὺς αἰῶνας ῥήματι Θεοῦ : also 1Co_2:7, πρὸ τῶν αἰώνων : and 2Ti_1:9; Tit_1:2, πρὸ χρόνων αἰωνίων .

Heb_1:3

Who, being, etc. The participle ᾢν —not γενόμενος , as in Heb_1:4—denotes (as does still more forcibly ὐπάρχων in the cognate passage, Php_2:6) what the Son is in himself essentially and independently of his manifestation in time. This transcendent idea is conveyed by two metaphorical expressions, differing in the metaphors used, but concurrent in meaning. The brightness of his glory. The word δόξα (translated "glory"), though net in classical Greek carrying with it the idea of light, is used in the LXX. for the Hebrew ãåÉáêÌÈ , which denotes the splendor surrounding God; manifested on Mount Sinai, in the holy of holies, in the visions of Ezekiel, etc; and regarded as existing eternally "above the heavens" (cf. Exo_24:15; Exo_40:34; 1Ki_8:11; Eze_8:4; Psa_24:7, Psa_24:8, etc). But the full blaze of this glory, accompanying" the face" of God, even Moses was not allowed to see; for no man could see him and live. Moses was hidden in a cleft of the rock while the God's glory passed by, and saw only its outskirts, i.e. the radiance left behind after it; had passed; hearing meanwhile a proclamation of the moral attributes of Deity, by a perception of which he might best see God (Exo_33:18, etc). Similarly in the New Testament. There also, as on Sinai, in the tabernacle, and in prophetic vision, the glory of God is occasionally manifested under the form of an unearthly radiance; as in the vision of the shepherds (Luk_2:9), the Transfiguration (Luk_9:28, etc), the ecstasy of Stephen (Act_7:55). But in itself, as it surrounds "the face" of God, it is still invisible and unapproachable; cf. Joh_1:18, "No man hath seen God at any time;" 1Jn_1:5, "God is Light;" 1Ti_6:16, "Dwelling in the light which no man can approach unto ( φῶς απρόσιτον ), whom no man hath seen nor can see." It denotes really, under the image of eternal, self-existent, unapproachable light, the ineffable Divine perfection, the essence of Deity, which is beyond human ken. "Sempiterna ejus virtus et divinitas" (Bengel). Of this glory the SON is the ἀπαύγασμα —a word not occurring elsewhere in the New Testament, but used by the Alexandrian writers. The verb ἀπαυγάζω means "to radiate," "to beam forth brightness;" and ἀπαύγασμα , according to the proper meaning of nouns so formed, should mean the brightness beamed forth—this rather than its reflection from another object, as the sun's light is reflected from a cloud. So the noun is used in Wis. 7:26, as applied to Σοφία , which is there personified in a manner suggestive of the doctrine of the Λόγος : Ἀτμὶς γὰρ ἐστὶ τῆς τοῦ Θεοῦ δυνάμεως καὶ ἀπόρροια τῆς τοῦ παντοκράτορος δόξης εἰλικρινής … a̓παύγασμα γὰρ ἐστὶ φωτὸς αἰδίου And Philo speaks of the breath of life breathed lute man (Gen_2:7) as τῆς μακαρίας καὶ τρισμακαρίας φύσευς απαύγασμα ('De Spec. Leg.,' § 11). As, then, the eradiated brightness is to the source of light, so is the SON, in his eternal being, to the Father. It is, so to speak, begotten of the source, and of one substance with it, and yet distinguishable from it; being that through which its glory is made manifest, and through which it enlightens all things. The Person of the Son is thus represented, not as of one apart from God, irradiated by his glory, but as himself the sheen of his glory; cf. Joh_1:14, "We beheld his glory, the glory as of the only begotten of the Father;" also Joh_1:4; Joh_1:9. The above is the view taken by the Fathers generally, and expressed in the Church's Creed, φῶς ἐκ φωτός . And express Image of his substance; not "of his person," as in the A.V. The latter rendering is due to the long-accepted theological use of the word ὑπόστασις in the sense of personal subsistence, as applied to each of the Three in One. What the Latins called persona the Greeks at length agreed to call hypostasis, while the Greek οὐσία (equivalent to essentia) and the Latin substantia (though the latter word etymologically corresponds with hypostasis) were used as equivalents in meaning. But it was long after the apostolic age that this scientific use of the word became fixed. After as well as before the Nicene Council usia was sometimes used to denote what we mean by person, and hypostasis to denote what we mean by the substance of the Godhead; and hence came misunderstandings during the Arian controversy. Bull ('Def. Fid. Nic.,' 2.9. 11) gives a catena of instances of this uncertain usage. The definite doctrine of the Trinity, though apparent in the New Testament, had not as yet come under discussion at the time of the writing of this Epistle, or been as yet scientifically formulated; and hence we must take the word in its general and original sense, the same as that now attached to its etymological equivalent, substantia. It means literally, "a standing under," and is used

(1) in a physical sense, for "foundation," as in Psa_69:2, "I sink in deep mire where there is no standing," where the LXX. has ὑπόστασις :

(2) metaphorically, for "confidence" or "certainty," as below, Heb_3:15 and 2Co_9:4;

(3) metaphysically, for that which underlies the phenomena of things and constitutes their essential being. Of the substance, understood in the last sense, of God the Son is the χαρακτὴρ , which word expresses a similar kind of relation to the Divine substance as ἀπαύγασμα does to the Divine glory. Derived from χαράσσω (equivalent to "mark," "grave," or "stamp," with an engraven or imprinted character), its proper meaning is the perceptible image on the material so stamped or engraved, of which it thus becomes the χαρακτὴρ . Thus the "image and superscription" on a coin is its χαρακτὴρ , manifesting what the coin is. The instance of the tribute money (Mat_22:20) at once occurs to us: our Lord pointed to the χαρακτὴρ on the coin as manifesting its ὑπόστασις , as being Caesar's money. Thus also the lineaments of a countenance are called its χαρακτὴρ , as in Herod., 1.116, Ὁ χαρακτὴρ τοῦ προσώπου . A passage in Philo is illustrative of the sense intended; and it is to be observed (both with regard to the expression before us and to the preceding ἀπαύγασμα ) that the Alexandrian theologians are important guides to the interpretation of phrases in this Epistle, their influence on its modes of thought and expression being perceptible. He says ('De Plant. Nee.,' § 5) that Moses called the rational soul the image ( εἰκόνα ) of the Divine and Invisible, as being οὐσιωθεῖσαν καὶ τυπωθεῖσαν σφραγῖδι Θεοῦ ἥς ὁ χαρακτὴρ ἐστὶν ὁ ἀΐδιος λόγος . Here, be it observed, χαρακτὴρ is used for the form or lineament of the Divine seal itself, not for the copy stamped on the plastic material. And it is applied, as here, to the "Eternal Word," as being the manifestation of what the unseen Godhead is. Hence it would be wrong to understand the word, as some have done, as denoting the form impressed by one substance on another—as though the impression left on the wax were the χαρακτὴρ of the seal. This misconception would mislead (as might also ἀπαύγασμα , if rendered "reflection") in that it would seem to represent the Son as distinct from God, though stamped with his likeness and irradiated by his glory. Arian views about the SON, or even mere humanitarian views about the Christ, might thus seem countenanced. The two words ἀπαύγασμα and χαρακτὴρ , as has been said, express a similar relation to δόξα and ὑπόσρασις respectively, and convey the same general idea of the Son's eternal relation to the Father. But both are, of course, but figures, each necessarily inadequate, of the inscrutable reality. If we may distinguish between them, it may be said that the former especially intimates the view of the operation and energy of the Godhead being through the Son, while the latter more distinctly brings out the idea of the Son being the Manifestation of what the God- head is, and especially of what it is to us. And upholding all things. We have here still the present participle, denoting the intrinsic operation of him who was revealed as Son. Though the word φέρειν , in the sense of upholding or sustaining creation, does not occur elsewhere in the, New Testament, it can hardly have any other meaning here, considering the context. We find a similar use of it in Num_11:14; Deu_1:9, "to bear ( φέρειν ) all this people alone." And in the later Greek and rabbinical writers parallels are found. Chrysostom interprets φέρων as meaning κυβερνῶν τὰ διαπίπτοντα συγκρατῶν , which comes to the same thing as "upholding" or "sustaining." The meaning is that not only were "the worlds" made through him; in his Divine nature he ever "upholds" the "all things" which were made through him, and of which, as SON, he was appointed "Heir;" el. Col_1:17, "And in him all things consist." And this upholding operation must not be supposed to have been in abeyance during the period of his humiliation. He was still what he had been eternally, though he had "emptied himself" of the state and prerogatives of Deity (Php_2:7); el. (though the text is somewhat doubtful) Joh_3:13, "The Son of man, which is ( ὢν ) in heaven." By the word ( ῥήματι ) of his power is an expression elsewhere used of the voluntas efficax of Deity—the utterance of Divine power; cf. Heb_11:3, "The worlds were framed by the Word ( ῥήματι ) of God." The writer could hardly have used it in this connection, if speaking of a created being. As to the reference of "his" before" power," whether to the subject of the sentence or to God, there is the same ambiguity in the Greek as in the English translation. Even if αὐτοῦ be intended, and not αὑτοῦ (and the former is most likely, since the pronoun, though it be reflective, is not emphatically so), it may with grammatical propriety refer either, like the previous αὐτοῦ , to God, or to him who thus upholds all things. In either case the general meaning of the clause remains the same. Enough has been said on the whole series of phrases which is thus concluded to show the untenableness of the Socinian interpretation, which would refer them only to Christ in the flesh and to the Christian dispensation. On such interpretation of the first of them Bull remarks, "Interpretatio Socinistarum, Deum nempe dici per Filiam saecula condidisse, quod per ipsum genus humanum reformavit et restauravit, et in novum quemdam statum transtulit, prodigiosum est commentum. Sane juramento aliquis tuto affirmare possit, ex Hebraeis, ad quos scripta fuit ilia epistola, ne unum quidem fuisse, qui scriptoris verba hoc sensu intellexerit, aut vel per somnium cogitaverit, per τοὺς αἰῶνας , saeculaa, significarum fuisse tantum genus humanum, nedum ejus pattem illam, cui tunc temporis evangelii lux effulserat" ('Jud. Eccl. Cath.,' 5.8). When he had made purification of sins. (So, according to the best-supported 'rod now generally accepted text) The aorist is now resumed, denoting an act in time—the act accomplished by him as incarnate SON, previous to and necessary for his entering on the inheritance appointed to him as such. This act, the grand purpose of the Incarnation, was atonement. There can be no doubt that the cleansing effected by atonement, and not the mere moral reformation of believers, is meant hero by purification of sins. The sequel of the Epistle, being, as aforesaid, the lull expression of the drift of the exordium, is sufficient proof of this. For in it Christ is exhibited at great length as the true High Priest of humanity, accomplishing truly what the Jewish priesthood signified; and as having "sat down at the right hand of the throne of the Majesty in the heavens," in virtue of his accomplished atonement (Heb_8:1; Heb_10:12). Nor would the Hebrew readers to whom the Epistle was addressed be likely to understand καθαρισμὸν ("purification") in any other sense than this. The verb καθαρίζειν is the LXX. equivalent for the Hebrew øäÇíÄ , frequent in the Old Testament for ceremonial cleansing, the result of atoning sacrifice; in which sense it is accordingly used in Heb_10:1-39. of this Epistle. The theory of the Jewish ceremonial law was that the whole congregation, including the priests themselves, were too much polluted by sin to approach the holy God who dwelt between the cherubim. Therefore sacrifices were ordained to make atonement for them. The word for "making atonement for" (Greek, ἰλασκέσθαι ) is in Hebrew øôÇêÈ , which means properly "to cover;" i.e. to cover sin from the sight of God. And the result of such atonement was called "purification," or "cleansing." This appears clearly in Lev_16:1-34., where the ceremonies of the great Day of Atonement are detailed. After an account of the various sacrifices of atonement, for the high priest and his house, for the people, and for the holy place itself polluted by their sins, we read (Lev_16:19), "And he shall sprinkle of the blood upon it [i.e. the altar] with his finger seven times, and cleanse it ( καθαριεῖ ), and hallow it from the uncleanness ( τῶν ἀκαθαρσιῶν ) of the children of Israel." And finally (Lev_16:30), "For on that day shall the priest make an atonement for you, to cleanse you ( καθαρίσαι ), that ye may be clean from all your sins before the Lord." It is to be observed, further, that it is especially the meaning of the ceremonial of the Day of Atonement that Christ is spoken of afterwards in the Epistle as having fulfilled. For the phrase, ποιησάμενος καθαρισμὸν ἁμαρτιὼν , cf. Job_7:21, Διατί οὐκ ἐποιήσω τῆς ἀνομίας λήθην καὶ καθαρισμὸν τῆς ἁμαρτίας μου . Its meaning in the Epistle may be that Christ, by his death, brought into being and established a permanent purification of sins—"a fountain open for sin and for uncleanness" (Zec_13:1)—in his blood, which is regarded as now ever offered at the heavenly mercy-seat (Heb_9:12) and sprinkled on the redeemed below (Heb_9:14, Heb_9:22). Thus the distinction, observed above, between the atonement ( ἱλασμὸς ), of sacrifice and its application for cleansing ( καθαρισμὸς ) would be preserved (cf. 1Jn_1:7 and Rev_7:14). Sat down; i.e. entered on his inheritance of all things; not simply in the sense of resuming his pristine glory, but of obtaining the preeminence denoted in prophecy as appointed to the Son, human as well as Divine, and won by obedience and accomplished atonement. And this his supreme exaltation (as will be seen hereafter) carries with it the idea of an exaltation of humanity, of which he was the High Priest and Representative. But be it observed that there is no change in the subject; of the sentence. He who "sat down on high" after making purification is the same with him through whom the worlds were made, and whose eternal Divinity has been expressed by the present participles. This identification supports the orthodox position of there being but one personality in Christ, notwithstanding the two natures, and justifies, against Nestorian-ism, the term θεοτόκος as applied to the blessed Virgin, with other cognate expressions accepted in orthodox theology, such as, "God suffered," though in his human, not his Divine, nature; "God shed his blood" (cf. Php_2:9, etc). On the right hand of the Majesty on high. The expression is taken from Psa_110:1, afterwards cited in this Epistle, and prominently referred to in like manner by St. Paul. The figure is suggested by the custom of Oriental kings, who placed at the right hand of the throne a son whom they associated with themselves in the prerogatives of royalty. Occurring as it does first in a Messianic psalm, the phrase is never applied to the Son's original relation to the Father "before the ages," but only to his exaltation as the Christ (on which see Bleek). The same idea seems expressed by our Lord's own words, "All authority hath been given unto me in heaven and in earth" (Mat_28:18). But in the end, according to St. Paul (1Co_15:24, 1Co_15:28), this peculiar "kingship" of the SON will cease, the redemptive purpose being accomplished. It is to be observed that, both here and afterwards (Heb_8:1), a fine periphrasis is used for "right-hand of God;" "the right hand of the Majesty on high" and "the right hand of the throne of the Majesty in the heavens." This may be regarded, not only as characteristic of the eloquent style of the Epistle, but also as implying an avoidance of too local or physical a view of the session spoken of. It is apparent elsewhere how the writer sees in the figures used to denote heavenly things only signs, level to our comprehension, of corresponding realities beyond our ken.

Heb_1:4

Having become by so much better than the angels as he hath inherited a more excellent name than they ( διαφορωτέρον παρ αὐτοὺς ). (For the same Greek form of comparison, see Heb_1:9; Heb_3:3) " Παρα ingentem printer caeteros excellentiam denotat" (Bengel). This verse, though, in respect of grammatical construction, it is the conclusion of the exordium, serves as the thesis of the first section of the argument to follow, the drift of which is to show the SON'S superiority to the angels. The mention of the angels comes naturally after the allusion to Psa_110:1-7., viewed and quoted as it is afterwards in connection with Psa_8:1-9., in which "a little lower than the angels" is taken to denote the state previous to the exaltation; and it is preparatory also for the argument that follows. The more distinguished name, expressing the measure of superiority to the angels, is (as the sequel shows) the name of SON, assigned (as aforesaid) to the Messiah in prophecy, and so, with all that it implies, "inherited" by him in time according to the Divine purpose. Observe the perfect, "hath inherited," instead of the aorist as hitherto, denotes, with the usual force of the Greek tense, the continuance of the inheritance obtained. It' we have entered into the view all along taken by the writer, we shall see no difficulty in the SON being said to have become better than the angels at the time of his exaltation, as though he had been below them before. So he had in respect of his assumed humanity, and it is to the SON denoted in prophecy to be humanly manifested in time that the whole sentence in its main purport refers. As such, having been, with us, lower than the angels, he became greater, the interposed references to his eternal personality retaining their full force notwithstanding. But why should the name of SON in itself imply superiority to the angels? Angels themselves are, in the Old Testament, called "sons of God." It has been suggested that the writer of the Epistle was not aware of the angels being so designated, since the LXX., from which he invariably quotes, renders îéìÄàÆ éðÄóÀ by ἀγγέλοι . But this is not so invariably. In Gen_6:1; Psa_29:1; and Psa_89:7, we find υἱοί Θεοῦ . And, whatever be the application of the words in each of these passages, they at any rate occur in the LXX. as denoting others than the Messiah. Nor, in any case, would it be easily supposable that one so versed in biblical lore as the writer must have been had been thus misled in so important a point of his argument. The fact is that his argument, properly understood, is quite consistent with a full knowledge of the fact that others as well as the Messiah are so designated. For it is not merely the term "Son" as applied to the Messiah in prophecy, but the unique manner in which it is so applied, that is insisted on in what follows. The form of his commencement shows this. He does not say, "Whom, except the Messiah, did he ever call Son?" but, "To which of the angels did he ever speak as follows, Thou art my Son; this day have I begotten thee?" In language generally the meaning of a word may depend very materially on the context in which it occurs and other determining circumstances. Indeed, the mere use of the title in the singular, "my Son," carries with it a different idea from its use in the plural of a class of beings. But this is not all. A series of passages from the Old Testament is adduced by way of expressly showing that the sonship assigned to the Messiah carries with it the idea of a relation to God altogether beyond any ever assigned to angels. Such is the position of the writer. We shall see in the sequel how He makes it good.

Verses 1:5-3:1

Heb 1:5-3:1.—THE SON SUPERIOR TO THE ANGELS. Here the argumentation of the Epistle begins, the thesis of the first section of the argument having been given, as aforesaid, in the preceding verse, that "the SON is superior to the angels." The second section begins at Heb_3:1, the thesis being that "the SON is superior to Moses." Through angels and Moses the Law was given: "Ordained through angels in the hand of a mediator" (Gal_3:19), the "mediator" being Moses. To show that the Son, in the Old Testament itself, is represented as above both, is to show, what it is the main purpose of the whole Epistle to establish, that the gospel, given through the SON, is above the Law, and intended to supersede it. The conclusion is that the gospel stands in the same relation to the Law as does the Son to angels, who are but "ministering spirits," and to Moses, who was but a "servant." With regard to the agency of angels in the giving of the Law, we do not find it so evident in the Old Testament as might have been expected from the references to it in the New. The "angel of Lord," who appeared to Moses (Exo_3:2) and went before the people (Exo_14:19; Exo_23:1-33. 20, etc), seems in the earlier books of the Bible to signify a certain presence and manifestation of the Lend himself, rather than a created minister of his will (see Gen_16:7, Gen_16:13; Gen_22:15, Gen_22:16; Exo_3:2, Exo_3:4; Exo_23:1-33. 20, 21; of. Act_7:31, Act_7:35, Act_7:38); and this has been identified by theologians with the Word, not yet incarnate, through whom all Divine communications have been made to men. It is to be observed, however, that, after the sin of the golden calf, a distinction seems to be made between the presence of the Lend with his people and that of the angel to be thenceforth sent before them (Exo_33:2, Exo_33:3). Ebrard sees in the "angel of the LORD" generally, though understood as signifying a Divine presence, a justification of the statement that the Law was given "through angels," on the ground that, though God did so manifest himself, it was not a direct manifestation, as in the Son, but through forms borrowed from the sphere of the angels. It was an angelophany, denoting an unseen Divine presence, not a true theophany. The only distinct allusion to "angels," in the plural, in connection with the giving of the Law, is in Deu_33:2, "He came with ten thousands of saints;" with which comp. Psa_68:17. But there is no doubt that it came afterwards to be the accepted rabbinical view that the dispensers of the Law were angels—whether as attendants on the Divine Majesty, or as agents of the fiery phenomena on Mount Sinai (natural operations being often attributed to angels), or as the utterers of the voice that was heard. "Locutus est Deus per angeles" (Bengel). And the writers of the New Testament plainly recognize this view (see below, Heb_2:2; Act_7:53; Gal_3:19). Hence our author takes for granted that his readers will understand and recognize it, and so implies it in his argument, expressing, as it does, a true conception of the nature of the Mosaic dispensation, and especially of its relation to the gospel. To resume our view of the argument that follows. The first section (as aforesaid) is from Heb_1:5 to Heb_3:1, having for its thesis the superiority of the SON to angels. The second section is from Heb_3:1 to Heb_5:1, having for its thesis the superiority of the Son to Moses. Each section consists of two main divisions, between which in each ease an appropriate exhortation is interposed; the first division in each ease treating of what the Son is in his own person, the second of his work for man; and both sections leading separately to the conclusion that he is the High Priest of humanity. Then, in Heb_5:1-14., the subject of his priesthood is taken up. Ebrard happily illustrates the symmetrical plan of the argument thus: "The author, having thus been led from these two different starting-points to the idea of the ἀρχιερεύς , now proceeds to place on the two first parts, which may be viewed as the pillars of the arch, the third part, which forms the keystone." In this third part it begins to be shown, at Heb_5:1, how Christ fulfilled in his humanity the essential idea of priesthood. But, for reasons that will appear, the full doctrine of his eternal priesthood is not entered upon till Heb 7:1—10:19, which may be called the central portion of the whole Epistle. The remainder (Heb_10:20—end) may be distinguished from the rest as being the distinctly hortatory part (though her-ration has been frequently interposed in the argument), being mainly devoted to practical application of the doctrine that has been established. The following plan of the argument of the first two sections, showing the parallelism between them, may assist us in entering into it as it proceeds:—

SECTION I.

Thesis: Christ superior to the angels.

Division 1 (Heb 1:5-2:1).

The name SON, as applied to the typical theocratic kings, and in its final reference and full meaning (as you all acknowledge) pointing to the Messiah, expresses a position altogether above any assigned anywhere to angels. The Son is represented as one associated with God in his majesty, a sharer of his everlasting throne. Angels are referred to only as ministering spirits or attendant worshippers at the Son's advent.

Interposed exhortation (Heb_2:1-5). This being so, beware of not appreciating the revelation now given in the Son. In transgression of the Law given through angels was so severely visited, what will be the consequence of neglecting this, accredited to us as it has been?

Division 2 (Heb 2:5-3:1).

The Son also, but never angels, is denoted in prophecy as Lord of the coming age. For the eighth psalm (based on and carrying out the idea of the account in Genesis of the original creation) assigns a supremacy over all created things to man. Man, as he is now, does not fulfill the ideal of his destiny. But Christ, as Son of man, in his exaltation, does. And in him man attains his destined dignity forfeited through sin. His humiliation, suffering and death were for the purpose of thus raising man. His humiliation with this and was a design worthy of God, and in accordance with the purport of Messianic prophecy. For such prophecy intimates association and sympathy of the Messiah with his human brethren. Thus Christ, the SON, is the sympathizing High Priest of humanity.

SECTION II.

Thesis: Christ superior to Moses.

Division 1 (Heb_3:1-7).

Moses is represented in the Old Testament as but a servant in the house of God. The SON is lord over the house.

Interposed exhortation (Heb 3:7-4:1). This being so, beware of hardening your hearts, like the Israelites under Moses. If they failed, through unbelief, of entering into the rest offered to them, you may similarly fail of entering into the rest intended for you.

Division 2 (Heb 4:1-5:1).

A rest, symbolized by that of the promised land, is still offered to you, and you may enter into it. The ninetieth psalm shows that the rest into which Joshua led the Israelites was not the final one intended for God's people. The true rest is the rest of God himself (" my rest," Psa_90:1-17), spoken of in the account of the creation—the sabbath rest of eternity. Christ, after sharing our human trials, has passed into that eternal rest, and won an entrance into it for us. Thus, again, a renewed exhortation being interposed, Christ, the SON, is again set forth as the sympathizing High Priest of humanity.

Heb_1:5

For to which of the angels said he at any time. Observe the form of the question, which has been already noticed. It is not, "When were angels ever called sons?" but to this effect: "To which of them did he ever speak (individually) in the following remarkable terms?" The first quotation is from Psa_2:7; the second from 2Sa_7:14. The second having had undoubtedly a primary reference to Solomon, and the first presumably to some king of Israel, probably to David, we may here properly pause to consider the principle of the application of such passages to Christ. It must be allowed that, not only in this Epistle, but in the New Testament generally, sayings which had a primary reference to events or personages in the past, are applied directly to Christ; and in some eases where the justness of the application may not be to all of us at first sight obvious. With regard to this usage, Bengel says, "Veri interpretes verborum divinorum sunt apostoli; etiamsi nos sine illis talem sententiam non assigneremur." But such applications are plainly not arbitrary. They rest on a principle of interpretation which it is of importance for us to understand. First, we may observe that the method was not originated by the New Testament writers; it was one received among the Jews of their time, who saw throughout the Old Testament anticipations of the Messiah. This appears both from rabbinical literature and also from the New Testament itself. For instance, the priests and scribes consulted by Herod (Mat_2:5) referred Mic_5:2 as a matter of course to the Messiah; and the Pharisees (Mat_22:44) never thought of disputing the application of Psa_110:1-7. to him. And not only so. The Old Testament itself suggests and exemplifies such applications. For students of the prophetic writings must be aware how utterances that had a primary fulfillment in one age are sometimes taken up in a subsequent one as though yet to be fulfilled, their scope enlarged, and their final reference often thrown forward to "that day"—the Messianic age—w