---
title: "Commentary Critical and Explanatory on the Whole Bible -  Hebrews 1"
description: "CHAPTER 1   :-. THE HIGHEST
OF ALL REVELATIONS
IS GIVEN
US NOW
IN THE SON OF GOD,
WHO IS
GREATER THAN THE ANGELS,
AND WHO, HAVING
COMPLETED REDEMPTION,
SI"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/hebrews/1"
---

CHAPTER 1

. THE HIGHEST
OF ALL REVELATIONS
IS GIVEN
US NOW
IN THE SON OF GOD,
WHO IS
GREATER THAN THE ANGELS,
AND WHO, HAVING
COMPLETED REDEMPTION,
SITS ENTHRONED
AT GOD'S RIGHT
HAND.
The writer, though not inscribing
his name, was well known to those addressed (). For proofs of Paul being the author, see my *Introduction.*
In the Pauline method, the statement of subject and the division are
put before the discussion; and at the close, the practical follows
the doctrinal portion. The ardor of Spirit in this Epistle, as in
First John, bursting forth at once into the subject (without
prefatory inscription of name and greeting), the more effectively
strikes the hearers. The date must have been while the temple was yet
standing, before its destruction, A.D.
70; some time before the martyrdom of Peter, who mentions this
Epistle of Paul ([2 Peter 3:15](../../../kjv/2-peter/3/15);
[2 Peter 3:16](../../../kjv/2-peter/3/16)); at a time when many of
the first *hearers* of the Lord were dead.

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

**2. in these last days**—In the
oldest manuscripts the *Greek* is. "At the last part of
these days." The Rabbins divided the whole of time into "this
age," or "world," and "the age to come"
([Hebrews 2:5](../../../kjv/hebrews/2/5); [Hebrews 6:5](../../../kjv/hebrews/6/5)).
The days of Messiah were the transition period or "last part of
these days" (in contrast to "in times past"), the
close of the existing dispensation, and beginning of the final
dispensation of which Christ's second coming shall be the crowning
consummation.
**by*****his*****Son**—*Greek,* "IN
(His) Son" ([John 14:10](../../../kjv/john/14/10)).
The true "Prophet" of God. "His majesty is set forth:
(1) *Absolutely* by the very name "Son," and by three
glorious predicates, "whom He hath appointed," "by
whom He made the worlds," "who sat down on the right hand
of the Majesty on high;" thus His course is described from the
beginning of all things till he reached the goal ([Hebrews 1:2](../../../kjv/hebrews/1/2);
[Hebrews 1:3](../../../kjv/hebrews/1/3)). (2) *Relatively,*
in comparison with the angels, [Hebrews 1:3](../../../kjv/hebrews/1/3); the *confirmation* of this follows, and the very name
"Son" is proved at [Hebrews 1:3](../../../kjv/hebrews/1/3); the "heirship," [Hebrews 1:3](../../../kjv/hebrews/1/3); the "making the worlds," [Hebrews 1:3](../../../kjv/hebrews/1/3); the "sitting at the right hand" of God,
[Hebrews 1:13](../../../kjv/hebrews/1/13); [Hebrews 1:14](../../../kjv/hebrews/1/14)."
His being made *heir* follows His *sonship,* and preceded
His *making the worlds* ([Proverbs 8:22](../../../kjv/proverbs/8/22);
[Proverbs 8:23](../../../kjv/proverbs/8/23); [Ephesians 3:11](../../../kjv/ephesians/3/11)).
As *the first begotten,* He is heir of the universe ([Ephesians 3:11](../../../kjv/ephesians/3/11)), which He made instrumentally, [Ephesians 3:11](../../../kjv/ephesians/3/11), where "by the Word of God" answers to "by
whom"' (the Son of God) here ([Ephesians 3:11](../../../kjv/ephesians/3/11)). Christ was "appointed" (in God's eternal counsel)
to creation as an office; and the universe so created was assigned to
Him as a kingdom. He is "heir of all things" by right of
creation, and especially by right of redemption. The promise to
Abraham that he should be heir of the world had its fulfilment, and
will have it still more fully, in Christ ([Romans 4:13](../../../kjv/romans/4/13);
[Galatians 3:16](../../../kjv/galatians/3/16); [Galatians 4:7](../../../kjv/galatians/4/7)).
**worlds**—the inferior and
the superior worlds ([Colossians 1:16](../../../kjv/colossians/1/16)).
Literally, "ages" with all things and persons belonging to
them; the universe, including all space and ages of time, and all
material and spiritual existences. The *Greek* implies, He not
only appointed His Son heir of all things before creation, but *He
also* (better than "also He") made by Him the worlds.

**3. Who being**—by pre-existent
and essential being.
**brightness of his
glory**—*Greek,* the *effulgence* of His glory. "Light
of (from) light" [*Nicene Creed*]. "Who is so
senseless as to doubt concerning the eternal being of the Son? For
when has one seen light without effulgence?" [ATHANASIUS,
*Against Arius, Orations,* 2]. "The sun is never seen
without effulgence, nor the Father without the Son"
[THEOPHYLACT]. It is
*because* He is the brightness, c., and *because* He
upholds, &c., that He *sat down on the right hand,* &c.
It was a return to His divine glory ([John 6:62](../../../kjv/john/6/62)
[John 17:5](../../../kjv/john/17/5); compare Wisdom 7:25,
26, where similar things are said of wisdom).
**express image**—"impress."
But veiled in the flesh.
The Sun of God in glory
beams
Too bright for us to
scan;
But we can face the light
that streams
For the mild Son of
man. ([2 Corinthians 3:18](../../../kjv/2-corinthians/3/18))

**of his person**—*Greek,*
"of His substantial essence"; "*hypostasis.*"
**upholding all things**—*Greek,*
"*the* universe." Compare [Colossians 1:15](../../../kjv/colossians/1/15);
[Colossians 1:17](../../../kjv/colossians/1/17); [Colossians 1:20](../../../kjv/colossians/1/20),
which enumerates the three facts in the same order as here.
**by the word**—Therefore
the Son of God is a Person; for He has the word [BENGEL].
*His* word is *God's* word ([Colossians 1:20](../../../kjv/colossians/1/20)).
**of his power**—"The
word" is the utterance which comes from His (the Son's) power,
and gives expression to it.
**by himself**—omitted in
the oldest manuscripts.
**purged**—*Greek,*
"*made purification of* . . . sins," namely, in His
atonement, which graciously covers the guilt of sin. "Our"
is omitted in the oldest manuscripts. Sin was the great *uncleanness*
in God's sight, of which He has effected the purgation by His
sacrifice [ALFORD]. Our
nature, as guilt-laden, could not, without our great High Priest's
blood of atonement sprinkling the heavenly mercy seat, come into
immediate contact with God. EBRARD
says, "The mediation between man and God, who was present in the
Most Holy Place, was revealed in three forms: (1) In sacrifices
(typical propitiations for guilt); (2) In the priesthood (the agents
of those sacrifices); (3) In the Levitical laws of purity (Levitical
purity being attained by sacrifice positively, by avoidance of
Levitical pollution negatively, the people being thus enabled to come
into the presence of God without dying, [Colossians 1:20](../../../kjv/colossians/1/20))" ([Colossians 1:20](../../../kjv/colossians/1/20)).
**sat down on the right hand of
the Majesty on high**—fulfilling [Colossians 1:20](../../../kjv/colossians/1/20). This sitting of the Son at God's fight hand was by the act
of the Father ([Hebrews 8:1](../../../kjv/hebrews/8/1); [Ephesians 1:20](../../../kjv/ephesians/1/20));
it is never used of His pre-existing state co-equal with the Father,
but always of His exalted state as Son of man after His sufferings,
and as Mediator for man in the presence of God ([Ephesians 1:20](../../../kjv/ephesians/1/20)): a relation towards God and us about to come to an end when
its object has been accomplished ([Ephesians 1:20](../../../kjv/ephesians/1/20)).

**4. Being made . . . better**—by
His exaltation by the Father ([Hebrews 1:3](../../../kjv/hebrews/1/3);
[Hebrews 1:13](../../../kjv/hebrews/1/13)): in contrast to His
being "made lower than the angels" ([Hebrews 1:13](../../../kjv/hebrews/1/13)). "Better," that is, *superior* to. As "being"
([Hebrews 1:3](../../../kjv/hebrews/1/3)) expresses His
essential being so "being made" ([Hebrews 1:3](../../../kjv/hebrews/1/3)) marks what He became in His assumed manhood ([Hebrews 1:3](../../../kjv/hebrews/1/3)). Paul shows that His humbled form (at which the Jews might
stumble) is no objection to His divine Messiahship. As the law was
given by the ministration of angels and Moses, it was inferior to the
Gospel given by the divine Son, who both is ([Hebrews 1:3](../../../kjv/hebrews/1/3)) as God, and has been made, as the exalted Son of man ([Hebrews 1:3](../../../kjv/hebrews/1/3)), much better than the angels. The manifestations of God
by angels (and even by the angel of the covenant) at different times
in the Old Testament, did not bring man and God into personal union,
as the manifestation of God in human flesh does.
**by inheritance obtained**—He
always had the *thing* itself, namely, *Sonship;* but *He*
"obtained by inheritance," according to the promise of the
Father, *the name* "Son," whereby He is made known to
men and angels. He is "the Son of God" is a sense far
exalted above that in which angels are called "sons of God"
([Job 1:6](../../../kjv/job/1/6); [Job 38:7](../../../kjv/job/38/7)).
"The fulness of the glory of the peculiar name "the Son of
God," is unattainable by human speech or thought. All
appellations are but fragments of its glory beams united in it as in
a central sun, [Revelation 19:12](../../../kjv/revelation/19/12). *A
name that no than knew but He Himself.*"

**5. For**—substantiating His
having "obtained a more excellent name than the angels."
**unto which**—A frequent
argument in this Epistle is derived from *the silence of Scripture*
([Hebrews 1:13](../../../kjv/hebrews/1/13); [Hebrews 2:16](../../../kjv/hebrews/2/16);
[Hebrews 7:3](../../../kjv/hebrews/7/3); [Hebrews 7:14](../../../kjv/hebrews/7/14))
[BENGEL].
**this day have I begotten
thee**— ([Psalms 2:7](../../../kjv/psalms/2/7)). Fulfilled
at the resurrection of Jesus, whereby the Father "declared,"
that is, made manifest His divine Sonship, heretofore veiled by His
humiliation ([Acts 13:33](../../../kjv/acts/13/33); [Romans 1:4](../../../kjv/romans/1/4)).
Christ has a fourfold right to the title "Son of God"; (1)
By *generation,* as begotten of God; (2) By *commission,*
as sent by God; (3) By *resurrection,* as "the
first-begotten of the dead" (compare [Luke 20:36](../../../kjv/luke/20/36);
[Romans 1:4](../../../kjv/romans/1/4); [Revelation 1:5](../../../kjv/revelation/1/5));
(4) By *actual possession,* as heir of all [BISHOP
PEARSON]. The Psalm here
quoted applied primarily in a less full sense to Solomon, of whom God
promised by Nathan to David. "I will be his father and he shall
be my son." But as the whole theocracy was of Messianic import,
the triumph of David over Hadadezer and neighboring kings ([2 Samuel 8:1-18](../../../kjv/2-samuel/8/1-18);
[Psalms 2:2](../../../kjv/psalms/2/2); [Psalms 2:3](../../../kjv/psalms/2/3);
[Psalms 2:9-12](../../../kjv/psalms/2/9-12)) is a type of
God's ultimately subduing all enemies under His Son, whom He sets
(*Hebrew,* "anointed," [Psalms 2:9-19](../../../kjv/psalms/2/9-19)) on His "holy hill of Zion," as King of the Jews
and of the whole earth. the antitype to Solomon, son of David. The
"I" in *Greek* is emphatic; *I* the Everlasting
Father have begotten Thee this day, that is, on this day, the day of
Thy being manifested as My Son, "the first-*begotten* of
the dead" ([Colossians 1:18](../../../kjv/colossians/1/18);
[Revelation 1:5](../../../kjv/revelation/1/5)). when Thou hast ransomed
and opened heaven to Thy people. He had been always Son, but now
first was manifested as such in His once humbled, now exalted manhood
united to His Godhead. ALFORD
refers "this day" to the *eternal* generation of the
Son: the day in which the Son was begotten by the Father is an
everlasting *to-day:* there never was a yesterday or past time
to Him, nor a to-morrow or future time: "Nothing there is to
come, and nothing past, but an eternal NOW doth ever last"
([Proverbs 30:4](../../../kjv/proverbs/30/4); [John 10:30](../../../kjv/john/10/30);
[John 10:38](../../../kjv/john/10/38); [John 16:28](../../../kjv/john/16/28);
[John 17:8](../../../kjv/john/17/8)). The communication of
the divine essence in its fulness, involves eternal generation; for
the divine essence has no beginning. But the context refers to a
definite point of time, namely, that of His having entered on the
*inheritance* ([Hebrews 1:4](../../../kjv/hebrews/1/4)).
The "bringing the first-begotten into the world" ([Hebrews 1:4](../../../kjv/hebrews/1/4)), is not subsequent, as ALFORD
thinks, to [Hebrews 1:5](../../../kjv/hebrews/1/5), but anterior
to it (compare [Acts 2:30-35](../../../kjv/acts/2/30-35)).

**6. And**—*Greek,* "But."
Not only this proves His superiority, BUT
a more decisive proof is [Psalms 97:7](../../../kjv/psalms/97/7),
which shows that not only at His resurrection, but also in prospect
of His being *brought into the world* (compare [Hebrews 9:11](../../../kjv/hebrews/9/11);
[Hebrews 10:5](../../../kjv/hebrews/10/5)) as man, in His
incarnation, nativity ([Hebrews 10:5](../../../kjv/hebrews/10/5)), temptation ([Matthew 4:10](../../../kjv/matthew/4/10);
[Matthew 4:11](../../../kjv/matthew/4/11)), resurrection ([Matthew 4:11](../../../kjv/matthew/4/11)), and future second advent in glory, angels were designed by
God to be subject to Him. Compare [Matthew 4:11](../../../kjv/matthew/4/11), "seen of angels"; God manifesting Messiah as one
to be gazed at with adoring love by heavenly intelligences ([Ephesians 3:10](../../../kjv/ephesians/3/10);
[2 Thessalonians 1:9](../../../kjv/2-thessalonians/1/9); [2 Thessalonians 1:10](../../../kjv/2-thessalonians/1/10);
[1 Peter 3:22](../../../kjv/1-peter/3/22)). The fullest
realization of His Lordship shall be at His second coming ([Psalms 97:7](../../../kjv/psalms/97/7);
[1 Corinthians 15:24](../../../kjv/1-corinthians/15/24); [1 Corinthians 15:25](../../../kjv/1-corinthians/15/25);
[Philippians 2:9](../../../kjv/philippians/2/9)). "Worship Him all
ye gods" ("gods," that is, *exalted beings,* as
*angels*), refers to *God;* but it was universally admitted
among the Hebrews that God would dwell, in a peculiar sense, in
Messiah (so as to be in the Talmud phrase, "capable of being
pointed to with the finger"); and so what was said of God was
true of, and to be fulfilled in, Messiah. KIMCHI
says that the ninety-third through the hundred first Psalms contain
in them the mystery of Messiah. God ruled the theocracy in and
through Him.
**the world**—subject to
Christ ([Hebrews 2:5](../../../kjv/hebrews/2/5)). As "the
first-begotten" He has the rights of *primogeniture* ([Hebrews 2:5](../../../kjv/hebrews/2/5)); [Colossians 1:15](../../../kjv/colossians/1/15); [Colossians 1:16](../../../kjv/colossians/1/16);
[Colossians 1:18](../../../kjv/colossians/1/18)). In [Colossians 1:18](../../../kjv/colossians/1/18), the *Septuagint* has, "Let all the angels of God
worship Him," words not now found in the *Hebrew.* This
passage of the *Septuagint* may have been in Paul's mind as to
the *form,* but the *substance* is taken from [Colossians 1:18](../../../kjv/colossians/1/18). The type David, in the [Colossians 1:18](../../../kjv/colossians/1/18) (quoted in [Hebrews 1:5](../../../kjv/hebrews/1/5)),
is called "God's *first-born,* higher than the *kings*
of the earth"; so the antitypical first-begotten, the son of
David, is to be worshipped by all inferior *lords,* such as
*angels* ("gods," [Hebrews 1:5](../../../kjv/hebrews/1/5)); for He is "King of kings and Lord of lords" ([Hebrews 1:5](../../../kjv/hebrews/1/5)). In the *Greek,* "again" is transposed; but
this does not oblige us, as ALFORD
thinks, to translate, "when He *again shall have introduced,*"
c., namely, at Christ's second coming for there is no previous
mention of a *first* bringing in; and "again" is often
used in quotations, not to be joined with the verb, but
parenthetically ("that I may again quote Scripture").
*English Version* is correct (compare [Hebrews 1:5](../../../kjv/hebrews/1/5); *Greek,* [Hebrews 1:5](../../../kjv/hebrews/1/5)).

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

**8. O God**—the *Greek* has
the article to mark emphasis ([Psalms 45:6](../../../kjv/psalms/45/6);
[Psalms 45:7](../../../kjv/psalms/45/7)).
**for ever . . .
righteousness**—*Everlasting duration* and *righteousness*
go together ([Psalms 45:2](../../../kjv/psalms/45/2); [Psalms 89:14](../../../kjv/psalms/89/14)).
**a sceptre of
righteousness**—literally, "a rod of rectitude," or
"straightforwardness." The oldest manuscripts prefix "and"
(compare [Esther 4:11](../../../kjv/esther/4/11)).

**9. iniquity**—"unnrighteousness."
Some oldest manuscripts read, "lawlessness."
**therefore**—because God
loves righteousness and hates iniquity.
**God . . . thy God**—JEROME,
AUGUSTINE, and others
translate [Psalms 45:7](../../../kjv/psalms/45/7), "O God,
Thy God, hath anointed thee," whereby Christ is addressed as
God. This is probably the true translation of the *Hebrew*
there, and also of the *Greek* of Hebrews here; for it is likely
the Son is addressed, "O God," as in [Psalms 45:7](../../../kjv/psalms/45/7). The *anointing* here meant is not that at His baptism,
when He solemnly entered on His ministry for us; but that with the
"oil of gladness," or "exulting joy" (which
denotes a *triumph,* and follows as the consequence of His
manifested *love of righteousness* and *hatred of iniquity*),
wherewith, after His triumphant completion of His work, He has been
anointed by the Father above His fellows (not only above us, His
fellow men, the adopted members of God's family, whom "He is not
ashamed to call His brethren," but above the angels, fellow
partakers in part with Him, though infinitely His inferiors, in the
glories, holiness, and joys of heaven; "sons of God," and
angel "messengers," though subordinate to the divine
Angel—"Messenger of the covenant"). Thus He is antitype
to Solomon, "chosen of all David's many sons to sit upon the
throne of the kingdom of the Lord over Israel," even as His
father David was chosen before all the house of his father's sons.
The image is drawn from the custom of anointing guests at feasts ([Psalms 45:7](../../../kjv/psalms/45/7)); or rather of anointing kings: not until His ascension did
He assume the *kingdom* as Son of man. A fuller accomplishment
is yet to be, when He shall be VISIBLY
the anointed King over the whole earth (set by the Father) on His
holy hill of Zion, [Psalms 2:6](../../../kjv/psalms/2/6);
[Psalms 2:8](../../../kjv/psalms/2/8). So David, His type, was
first anointed at Bethlehem ([1 Samuel 16:13](../../../kjv/1-samuel/16/13);
[Psalms 89:20](../../../kjv/psalms/89/20)); and yet again at
Hebron, first over Judah ([2 Samuel 2:4](../../../kjv/2-samuel/2/4)),
then over all Israel ([2 Samuel 5:3](../../../kjv/2-samuel/5/3));
not till the death of Saul did he enter on his actual kingdom; as it
was not till after Christ's death that the Father set Him at His
right hand far above all principalities ([Ephesians 1:20](../../../kjv/ephesians/1/20);
[Ephesians 1:21](../../../kjv/ephesians/1/21)). The [Ephesians 1:21](../../../kjv/ephesians/1/21) in its first meaning was addressed to Solomon; but the Holy
Spirit inspired the writer to use language which in its fulness can
only apply to the antitypical Solomon, the true Royal Head of the
theocracy.

**10. And**—In another passage () He says.
**in the beginning**—*English
Version,* [Psalms 102:25](../../../kjv/psalms/102/25), "of
old": *Hebrew,* "before," "aforetime."
The *Septuagint,* "in the beginning" (as in [Psalms 102:25](../../../kjv/psalms/102/25)) answers by contrast to *the end* implied in "They
shall perish," &c. The *Greek* order here (not in the
*Septuagint*) is, "Thou in the beginning, O Lord,"
which throws the "Lord" into emphasis. "Christ is
preached even in passages where many might contend that the Father
was principally intended" [BENGEL].
**laid the foundation
of**—"*firmly* founded" is included in the idea of
the *Greek.*
**heavens**—plural: not
merely one, but manifold, and including various orders of heavenly
intelligences ([Ephesians 4:10](../../../kjv/ephesians/4/10)).
**works of thine hands**—the
heavens, as a woven veil or curtain spread out.

**11. They**—The earth and the
heavens in their present state and form "shall perish"
([Hebrews 12:26](../../../kjv/hebrews/12/26); [Hebrews 12:27](../../../kjv/hebrews/12/27);
[2 Peter 3:13](../../../kjv/2-peter/3/13)). "Perish"
does not mean *annihilation;* just as it did not mean so in the
case of "the world that being overflowed with water, *perished*"
under Noah ([2 Peter 3:6](../../../kjv/2-peter/3/6)). The
covenant of the possession of the earth was renewed with Noah and his
seed on the renovated earth. So it shall be after the perishing by
fire ([2 Peter 3:12](../../../kjv/2-peter/3/12); [2 Peter 3:13](../../../kjv/2-peter/3/13)).
**remainest**—*through*
(so the *Greek*) all changes.
**as . . . a garment**—
([Isaiah 51:6](../../../kjv/isaiah/51/6)).

**12. vesture**—*Greek,* "an
enwrapping cloak."
**fold them up**—So the
*Septuagint,* [Psalms 102:26](../../../kjv/psalms/102/26);
but the *Hebrew,* "*change* them." The Spirit, by
Paul, treats the *Hebrew* of the Old Testament, with
independence of handling, presenting the divine truth in various
aspects; sometimes as here sanctioning the *Septuagint* (compare
[Isaiah 34:4](../../../kjv/isaiah/34/4); [Revelation 6:14](../../../kjv/revelation/6/14));
sometimes the *Hebrew;* sometimes varying from both.
**changed**—as one lays
aside a garment to put on another.
**thou art the same**—
([Isaiah 46:4](../../../kjv/isaiah/46/4); [Malachi 3:6](../../../kjv/malachi/3/6)).
The same in nature, therefore in covenant faithfulness to Thy people.
**shall not fail**—*Hebrew,*
"shall not end." Israel, in the Babylonian captivity, in
the hundred second Psalm, casts her hopes of deliverance on Messiah,
the unchanging covenant God of Israel.

**13.** Quotation from . The image is taken from the custom of conquerors putting
the feet on the necks of the conquered ([Joshua 10:24](../../../kjv/joshua/10/24);
[Joshua 10:25](../../../kjv/joshua/10/25)).

**14. ministering spirits**—referring
to [Hebrews 1:7](../../../kjv/hebrews/1/7), "spirits . . .
ministers." They are incorporeal *spirits,* as God is, but
*ministering* to Him as inferiors.
**sent forth**—present
participle: "being sent forth" *continually,* as their
regular service in all ages.
**to minister**—*Greek,*
"unto (that is, 'for') ministry."
**for them**—*Greek,*
"*on account of* the." Angels are sent forth on
*ministrations to God and Christ,* not primarily to men, though
*for the good* of "those who are about to inherit
salvation" (so the *Greek*): the elect, who believe, or
shall believe, for whom all things, angels included, work together
for good ([Romans 8:28](../../../kjv/romans/8/28)). Angels'
ministrations are not properly rendered to men, since the latter have
no power of commanding them, though their ministrations to God are
often directed to the good of men. So the superiority of the Son of
God to angels is shown. They "all," how ever various their
ranks, "minister"; He is ministered to. They "*stand*"
([Luke 1:19](../../../kjv/luke/1/19)) before God, or are
"*sent* forth" to execute the divine commands on
behalf of them whom He pleases to save; He "*sits* on the
right hand of the Majesty on high" ([Hebrews 1:3](../../../kjv/hebrews/1/3);
[Hebrews 1:13](../../../kjv/hebrews/1/13)). He rules; they serve.

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