Hebrews Chapter One
Hebrews 1:1 - The book of Hebrews opens with: “God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets…” (Hebrews 1:1). The context is going to bear out that the reference to God in this passage is God the Father. This is important because when talking about God, we could be discussing Jesus (Romans 9:1-5) and the Holy Spirit as well (Acts 5:1-4). When we read the wording of “sundry times” it is hard to do a word study on this. It only appears this one time in the New Testament. The term is defined as this: “In many portions, i.e. variously as to time and agency (piecemeal): — at sundry times. By many portions, by many times and in many ways” (Strong’s # 4181). Similarly, a word study on “divers manners” is difficult because it too only appears here in this one passage. The definition for “divers manners” is: “in many ways, i.e. variously as to method or form: — in divers manners. In many manners” (Strong’s # 4187).
When we examine the wording “time past” we can do a little more research on that wording. The Greek term “πάλαι” appears six times in the original text. It is defined as: “any while, a great while ago, (of) old, in time past. Of old, former; long ago” (Strong’s # 3819). It is translated in Matthew 11:21 as “long ago”. In Luke 10:13 it is translated “a great while ago”. The “fathers” is a genealogical reference to those of times past (i.e. Luke 1:55, John 6:49, Acts 3:13, etc.). The “prophets” are those, in connection to the rest of the statements, who prophesied a great while ago (James 5:10 and I Peter 1:10). That is an important distinction, because during the first century there were also prophets prophesying (Acts 15:32, Acts 19:1-7, I Corinthians 12:28, and I Corinthians 14:29-32). The Hebrew writer is not referring to those first century prophets, but rather the prophets of long ago.
So, this letter opens with reminding the reader that God the Father spoke many times in many ways long ago to their fathers by the prophets. Think about the importance of that opening declaration. As we go through this book it is going to be obvious that it was Jewish Christians that were the audience of these writings (i.e. Hebrews 3:9). There are going to be many references, throughout this letter, to things stated during the times of the Law of Moses, the prophets, and the Psalms.
So, what does it mean that God spoke by the prophets? Consider this: “Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost” (II Peter 1:20-21). The prophets were not speaking their own words. The prophets were not telling their audiences what they thought the Lord meant. Think about this: “Now these be the last words of David. David the son of Jesse said, and the man who was raised up on high, the anointed of the God of Jacob, and the sweet psalmist of Israel, said, The Spirit of the LORD spake by me, and his word was in my tongue” (II Samuel 23:1-2).
We, who are God’s people, should understand that all Scriptures are inspired of God [God-breathed] (II Timothy 3:15-17). Whether it was times past or in the first century, we see that those teaching were inspired of God (Exodus 4:10-17, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, John 16:13, I Corinthians 2:9-13, I Corinthians 14:37, and Galatians 1:10-12).
When we consider God speaking by the prophets of old in many times, by many ways, and in various portions; there are some more things to consider. God did not reveal everything before Moses, during the days of Moses, or immediately after the days of Moses. Revelation in times past came over many generations. From the days of Noah, to Abraham, to Moses, to the prophets following; God declared His instructions over time (Luke 24:27, Luke 24:44, Acts 7:2-53, and Acts 13:13-40).
For these Jewish Christians that are being instructed in the letter to the Hebrews, they needed to realize that the authority for the things about to be taught was given long ago. Moses instructed about Jesus long ago (Deuteronomy 18:15-19 and Acts 3:22-26). The prophets taught about Jesus long ago (Isaiah 7:14, Isaiah 9:6-7, Isaiah 53:1-12, and Jeremiah 23:5-6).
First century Jewish Christians struggled letting go of the Law and the prophets as their standard (Acts 10:1-11:18, Acts 21:17-22, Galatians 5:1-12, and Galatians 6:12-15). When Jesus was teaching, prior to His law coming into full effect, He had to deal with this problem (Matthew 12:1-8, Matthew 19:1-12, John 8:1-11, etc.). One way in which He did so was to refer those struggling with what He said to turn to the things written of old for verification (John 5:1-47).
Things written aforetime continue to this very day to be profitable unto men to study (Romans 15:4 and I Corinthians 10:1-12). First century saints verified the things they were being taught by searching Old Testament Scriptures (Acts 17:10-11). It is therefore fitting that this letter opens in that direction. The first verse of the book of Hebrews is not the end of the statement though. This one sentence starts at verse one, but proceeds through verse four. The thought goes on from there. We will be looking at verse two next in our study. We will be looking at the last days, Jesus Christ our Lord, and the things said from those points forward. As we study this letter, build upon the knowledge we gain in our looking at every verse from here forward.
Hebrews 1:2 - “…Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds…” (Hebrews 1:2). The last days were foretold through the pen of the prophets (Isaiah 2:1-3 and Micah 4:1-2). The last days began as the Apostles received the Holy Ghost and began preaching the Gospel of Christ to the world starting at Jerusalem (Acts 2:1-21). Peter referred to these days as the “last times” (I Peter 1:13-25). There should be no need to spend time defining these terms as the terms themselves are easy enough to understand.
As we take the first two verses of this epistle together, we understand that the point is one of a change of authority. Before these last days we are in, God spoke through prophets. Now, in these last days, Jesus is the messenger. As we consider this point, we should understand that this is fully the will of our Father in Heaven. Consider this: “And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead” (Mark 9:2-9).
Jesus had no problem with His role in teaching the words of His Father. He made very clear statements that indicate such (John 8:28, John 8:38, John 12:44-50, and John 14:1-10). Jesus ordained salvation to those whom do the will of His Father (Matthew 7:21-23 and Matthew 12:46-50). Jesus didn’t suffer from a need to have His own way. He came with a mindset of obedience to His Father’s will. Consider these words: “I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me… For I came down from heaven, not to do mine own will, but the will of him that sent me” (John 5:30 and John 6:38). His life in the flesh let Him learn obedience (Hebrews 4:14-5:10) that put Him where He is now (I Corinthians 15:20-24).
Jesus is the appointed heir of all things (Isaiah 9:6-7, Matthew 28:18, John 13:3, Ephesians 1:19-23, and Hebrews 2:8-9). All of this never created in Jesus a mindset of carnal superiority. Consider this: “Let nothing be done through strife or vainglory; but in lowliness of mind let each esteem other better than themselves. Look not every man on his own things, but every man also on the things of others. Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father” (Philippians 2:3-11).
When you think of the humility of Christ, this text makes the lessons stand out. How can a person create something and then turn around to be the servant of His own creation? That is exactly what Jesus did. He came to serve (Matthew 20:28). All things were made by Jesus and without Jesus was not any thing made that was made (John 1:1-5). Paul wrote concerning Jesus saying: “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: And he is before all things, and by him all things consist” (Colossians 1:16-17). So, when the Hebrew writer puts the things we are studying forward, the order of thought needs to stand out. The Father spoke through Him whom He has appointed heir of all things. At last, this reminder that nothing was made without Jesus’ part being accomplished.
Jesus is worthy of their obedience and of our obedience because of who He was, is, and will be. Don’t miss that. That principle is stated in various ways throughout the Scriptures (Isaiah 41:4, Isaiah 48:12-13, and Revelation 1:1-20). Jesus has the knowledge and understanding as our Creator to be our Lord. He also has the knowledge and understanding of living in the flesh, in this world, to be our Lord, Savior, and mediator. This second verse of this letter sets up the teaching that will proceed forward on these points (i.e. Hebrews 2:9; 2:17-18). Keep these things in mind as we proceed in our study.
Jewish Christians in the first century needed to be reminded of who Jesus was, is, and will be. They needed reminded of His authority and where it came from. We, like them, must never lose sight of who our Lord is and who put Him in His position of authority. We, like Jesus, have to prove ourselves in the flesh. If we remain faithful, as was Jesus, we too shall have an inheritance to look forward to in the end (Romans 8:17, Titus 3:7, I Peter 1:3-9, Revelation 2:10, and Revelation 3:21). So, throughout this difficult life let us always keep our Lord in front of us so that we can be faithful like He was (Hebrews 12:1-3).
Hebrews 1:3 - In a context about Jesus, we read: “…Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high…” (Hebrews 1:3). As we dive right into this text we have to understand that, in talking about Jesus, He was in the brightness of the glory of our Father. John writes: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth” (John 1:14).
When Jesus was in the flesh, those that He worked among were able to see His Father in/through Him. To understand this, consider these statements: “Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also… And he that seeth me seeth him that sent me… Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake… If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father” (John 8:19, John 12:45, John 14:6-11, and John 15:24).
When we think of Jesus as the brightness of the glory of God; we should think about Jesus as a light reflecting the majesty of God. John prepared the way for Jesus to come. He preached, in part, that Jesus was the true Light to the world (John 1:6-9). Then, Jesus came preaching. Jesus referred to Himself as the light of the world (John 8:12, John 9:5, and John 12:46). Then, the Apostles went out to proclaim the Gospel to the world. Paul taught that Jesus was a light to the people of Israel as well as to the Gentiles (Acts 26:23). What Jesus taught and how Jesus lived in the flesh was a reflection of our Father. Jesus was without sin in this world (Hebrews 4:14-16 and I John 3:1-5). In this, Jesus was a pure light in this world. He had no corruption. That is exactly what our Father is (I John 1:5).
To further explain the matter, the Hebrew writer revealed that Jesus is the express image of the person of God the Father. When you take some time to look into that statement, you find some thought provoking information. The definition includes “an exact copy” (Strong’s # 5481). Here is some biblical commentary to help us here: “But if our gospel be hid, it is hid to them that are lost: In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ” (II Corinthians 4:3-6). Jesus was the image of God, the fulness of God while on earth (Colossians 1:12-19 and Colossians 2:6-9). He was fully unified with the Father (John 10:30) and expects us to be as well (John 17:20-23).
Jesus, by Himself (John 10:1-18), died to purge sins (Hebrews 9:11-10:18). These first century Christians, whom once were under the Law of Moses, needed to appreciate that (Acts 13:38-39 and Galatians 2:15-21). They needed to relearn that our just Lord died for them to be saved (I Peter 2:21-25 and I Peter 3:18).
We will later read that they had regressed in learning. They were, at the time this letter was written, not ready to learn more about Jesus that they needed to consider (Hebrews 5:1-6:3). Think about how sad that is! Yet, the Hebrew writer continues to teach in this context about things they needed to recognize about our Lord. If these lessons ended with the death of Christ, then there would be nothing left to consider. If Jesus had just come to die, salvation would not be possible (I Corinthians 15:1-24). The Jews had spread lies to discount the resurrection of Christ (Matthew 28:11-15). So, teaching about Jesus being raised from the dead and having ascended into Heaven was very important.
These first century saints needed to consider where Jesus was at the time this letter was written. After Jesus died He was risen on the third day, witnessed, and then ascended into Heaven to sit on the right hand of God the Father (Luke 24:44-53, Acts 1:1-11, and Acts 2:22-36). From the right hand of the throne of the Father, Jesus is in authority over all things (Ephesians 1:20-22 and I Peter 3:22). He is also interceding for us (Romans 8:34). No one else could do these things that Jesus has done. This shows them and us, the work of Christ was not over when He died.
As we wrap up this study, let’s think about an application for all of us saints. We are supposed to be lights to this world in a way that glorifies our Father in Heaven (Matthew 5:14-16). We are supposed to shine and hold forth the word of life in this evil world (Philippians 2:14-16). We are also supposed to live with God as our example (Ephesians 5:1). When people look at us, do they see Christ (I John 2:3-6)? Do they see our Father? Furthermore, when we die, will our example live on (Hebrews 11:4)? Think on those things!
Hebrews 1:4-5 - As we continue in this context about Jesus, we read: “…Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son” (Hebrews 1:4-5)? This is a very interesting text to consider. It is made even more interesting when you consider something that is written in the next chapter of this epistle. Notice: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man” (Hebrews 2:9).
So, how is it that Jesus was made much better than the angels and at the same time was made a little lower than the angels? The answer should be simple if you think about it from reading the verses this article started with. Jesus was made better than the angels by being the begotten son of God. In this, Jesus is truly unique. The Scriptures reveal that Jesus is the only begotten son of God. Notice: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth… No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him… For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life… He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God… In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him” (John 1:14, John 1:18, John 3:16, John 3:18, and I John 4:9).
So, in what way was Jesus made a little lower than the angels? The only way in which Jesus was made lower than the angels was that He was born of a woman, and thus was made man in the flesh. Consider this: “What is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: All sheep and oxen, yea, and the beasts of the field; The fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas” (Psalms 8:4-8). In fact, the context from which we read about Jesus being made a little lower than the angels refers to Hebrews 2:5-8. That gives us our answer. The reason He came in the flesh was so that He could die as a sacrifice for sins (Romans 8:3 and Hebrews 10:1-10).
Now that we have that in order, let us move on to consider the remaining points of Hebrews 1:4-5. As the only begotten of the Father, Jesus has obtained a greater inheritance than the angels. When John received his revelation, he had a vision of the angels praising the Lord (Revelation 4:1-5:14). In that context, we find this: “And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; Saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever” (Revelation 5:11-13). The angels recognized what the Hebrew penman declared. What Jesus did, as the only begotten of the Father, earned Him a place of high exaltation and a name above every name (Philippians 2:3-11).
The relationship between Jesus and His Father is drawn into light in what we are studying. God the Father proclaimed that Jesus was His beloved Son (Matthew 3:17 and Matthew 17:5). When Peter later accounted of the transfiguration of Christ, he wrote this: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty. For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount” (II Peter 1:16-18). Those words reveal how the Father glorified His only begotten Son.
God the Father never spoke of the angels in the way He did of His only begotten Son. The angels were/are servants (Psalms 104:4). While a son may serve his father, there is a distinction between a servant and son (Galatians 4:7). Jesus came to do the will of His Father (John 5:30). The key difference is that of relationship. As we study through this book don’t forget that the book opened with talking about the relationship between God the Father and God the Son.
Before I end this study, let me draw your mind to one more thing. While Jesus is the only begotten of the Father, He is not the only child of God. Those of us whom are faithful to the will of the Lord are called the sons and daughters of God (II Corinthians 6:14-7:1 and I John 3:1-10). We, as saints, are also the beloved of God (Romans 1:7). Also, like Jesus, we shall be made higher than the angels. We will be given a share in the inheritance of Christ (Romans 8:17). We shall be in a position of authority over angels (I Corinthians 6:3). While lower through the flesh now, we shall be great in the world to come!
Hebrews 1:6-8 - “And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom” (Hebrews 1:6-8). In our study last week we discussed Jesus as the only begotten Son of God (John 1:1-18, John 3:16, John 3:18, and I John 4:9). The statement we are reading this week is about the “firstbegotten”. This is a different statement. Jesus is the first begotten among many brethren (Romans 8:29). As we concluded last week, we whom are faithful saints in Christ are also the children of God (II Corinthians 6:14-7:1 and I John 3:1-10). Being the first begotten doesn’t stop with that point though. Jesus is also the first begotten as it relates to the resurrection (Colossians 1:12-18 and Revelation 1:5). This continues to be a declaration, from a different point, about the headship of Christ.
Being the firstborn meant something to the Jews that received this letter (Genesis 43:33, Genesis 48:9-20, and I Chronicles 5:1-2). Understanding Jesus as the firstbegotten, or the firstborn, is also significant in identifying Him in this letter as the head of the church (Hebrews 12:22-23). That, if you look at the aforementioned reference, even applies to the angels. These things establish that the time wherein they received the law by the disposition of angels (Acts 7:53) has ended (John 12:44-48).
Jesus, as the head over all things (Ephesians 1:20-23 and Colossians 2:6-10), was worthy to be worshipped by the angels of Heaven (Revelation 5:1-14). Think about what that teaches those whom would put Jesus either equal to or under the angels.
The Hebrew writer then, in verse seven, quotes Psalms 104:4. The angels of Heaven are ministers. We have to be careful with this point. Jesus came in the form of a servant (Philippians 2:3-8). Jesus embraced that role (Mark 10:35-45 and John 13:1-17). The point here contextually is not that since angels are ministers they don’t have authority. The point is, they were created for the purpose of service and that was it. Jesus on the other hand has authority that the angels were not given.
God the Father made declarations that clearly distinguished Jesus from the angels and everyone else. The Father called Jesus “God”. The deity of Christ is undeniable through the Old and New Testaments. Notice: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this… And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not… And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth… Whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen… And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory… Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ… And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life” (Isaiah 9:6-7, Matthew 1:21-23, John 1:1-5, John 1:14, Romans 9:5, I Timothy 3:16, Titus 2:13, and I John 5:20).
The deity of Christ means a lot in understanding His authority. To add to that, our Father spoke of Jesus’ sceptre of righteousness. The same Greek word translated as “sceptre” [ῥάβδος; Strong’s # 4464] is used when Jesus spoke of the rod of iron His father gave Him (Revelation 2:26-27). When we think about all of that, in connection to Jesus ruling with a rod over His kingdom, we see His authority being used for righteousness. Whether it be us in the kingdom (I Thessalonians 2:12) or angels and authorities and powers being made subject unto him (I Peter 3:22); Jesus rules with an iron rod in righteousness.
When we consider the phrase “for ever and ever” regarding the reign of Christ, there is a point in time wherein Jesus returns the kingdom to our Father (I Corinthians 15:24-28). “For ever” doesn’t always mean eternal. For example, Psalm 104:5 speaks of the foundation of the earth not being moved “for ever”. Solomon wrote that the earth abideth for ever (Ecclesiastes 1:4). Yet, we know the earth is not eternal (Matthew 24:35-36 and II Peter 3:9-14). So it is, that the reign of Christ will only last till we are all ascended in Heaven to share the inheritance in our Father’s house (John 14:1-3 and Romans 8:17). It is then that the kingdom will be the kingdom of our Father (Matthew 13:36-43). Until then, thanks be to God our Father that His firstbegotten Son is our righteous King. Let’s rejoice in that (Proverbs 29:2).
Hebrews 1:9 - In this context, we have God the Father speaking unto God the Son (Hebrews 1:8). With that in mind, we are going to discuss what the Father said to Christ in this Scripture: “Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows” (Hebrews 1:9). So very often, people focus on the love of God and how that is shown in Christ. Most commonly, people refer to John 3:16, which appears in a context wherein Jesus was talking with a Pharisee named Nicodemus (John 3:1-21). The love of God that is shown through Christ Jesus is great and is certainly a Scriptural truth (Romans 5:6-10, Romans 8:39, Galatians 2:20, Ephesians 3:17-19, Ephesians 5:2, I John 3:16-5:3, and Jude 1:21). What we are going to see in this study is that the love which the Lord has is not hypocritical.
Hebrews 1:9 is a quote from the forty-fifth Psalm “Thy throne, O God, is for ever and ever: the sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows” (Psalms 45:6-7). The Lord’s love for righteousness (Psalms 33:5) makes complete sense because of His character (I John 2:1). There is also a reason why we consider His righteous character. The reasoning behind considering His righteousness and His love for such is to motivate us to be righteous (I John 2:29).
The righteousness of our Lord and His love for righteousness is not some kind of empty statement. A person is righteous because of what they do (I John 3:8-10). We cannot separate righteousness from those that are righteous. This is an important truth to consider for it will tie to the very next point we are going to address in our study here. All too often, people think of righteousness as a separate subject matter from those whom are righteous. Likewise, people often separate sin from sinners. You’ve heard the statement: “Hate the sin, love the sinner.” The fact is, and we shall soon reason such out, you can’t separate sin or righteousness from those that commit such. You cannot have sin without sinners and likewise righteousness without righteous individuals.
As Jesus loved righteousness and then also hated iniquity, we see a statement that shows that Jesus was not a hypocrite. What do I mean by that you might wonder. Consider this: “Let love be without dissimulation. Abhor that which is evil; cleave to that which is good” (Romans 12:9). The word translated “dissimulation” simply means without hypocrisy (Strong’s # 505). You cannot love evil and love righteousness at the same time in the same way (Psalms 97:10 and Amos 5:15). However, most read these things and they consider them to be some kind of figurative thought.
For those that struggle with Jesus hating someone, consider these quotes: “For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man… The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup. For the righteous LORD loveth righteousness; his countenance doth behold the upright” (Psalms 5:4-6 and Psalms 11:5-7).
When you examine the Scriptures, honestly, you find that God and faithful followers of the Lord do not at all practice a hypocritical love (Jude 1:22-23). There is a love that wants all men to be saved (Romans 9:1-3, I Timothy 2:4, and Titus 2:11-15). However, there is a deep hatred that keeps that love from being hypocritical (Psalms 26:4-5, Psalms 31:6, Psalms 119:104, Psalms 119:163, Psalms 139:21-22, Proverbs 6:16-19, Proverbs 16:5, I Peter 3:10-11, and Revelation 2:6). It is not a sinful, carnal hatred (Titus 3:1-3). It is a true disdain, disgust for that which is contrary to our Lord’s will (Psalms 119:128). Simply put, our Lord and His faithful saints see things as either light or darkness (I John 1:5-7)! That is what makes us likened to our Lord. We don’t want any fellowship with darkness (Ephesians 5:1-11).
Since Jesus loved righteousness and hated iniquity; He was anointed with the oil of gladness above thy fellows. Consider that for a moment. Under the Old Law, anointment of the priests and kings included pouring oil upon them (Leviticus 8:12 and I Samuel 9:27-10:1). Jesus was anointed by the Father (Isaiah 61:1-3; cf. Luke 4:16-21 and Acts 10:38). As we have addressed in the Scriptures of this context leading up to our current study, He was given a place above all others (Ephesians 1:19-23, Colossians 1:12-18, and I Peter 3:18-22).
Before we conclude our study of this verse, take some time to rethink what we have read and the Scriptures that have been provided. Then consider this, Jesus is an example of what we are supposed to be (I Peter 2:21-22). We are to arm ourselves with the same thinking as He had (I Peter 4:1-2). If you love “δικαιοσύνη” [righteousness] and hate “ἀνομία” [iniquity; violation of law; wickedness; unrighteousness]; how does that affect who you keep company with (James 4:4), how you see and hear things (Psalms 101:3), etc.? What caused Jesus to be exalted above all in this study? If you want to receive that crown we are all striving for (I Corinthians 9:24-26, II Timothy 4:6-8, James 1:12, and Revelation 2:8-11), what mindset does this study reveal that you need to have? Can you balance this mindset as Jesus did? Can you love enough to try and save while hating enough to steer clear from that which would draw you or others away? Can you have a love without hypocrisy?
Hebrews 1:10-12 - In this context, we continue to read God the Father speaking unto God the Son (Hebrews 1:8-9). In this study we will cover a few verses. The text states: “And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail” (Hebrews 1:10-12).
Our Heavenly Father refers to Jesus as “Lord” in the text we are studying. If you do a word study on the Greek term “κύριος” (Strong’s # 2962) you’ll find it used over seven hundred times in the New Testament. It is a general term. It is even used in showing the authority of a man over his wife (I Peter 3:6). Therefore, we’ll not read too much into that. We already have our Father in Heaven clearly, in this text, declaring the authority of Jesus as deity (Hebrew 1:1-8).
We briefly addressed Jesus’ work in creation earlier in this chapter (Hebrews 1:2). Now, we are reading of things that were written in the Psalms (Psalms 102:25-27). Here we have more detail. Here we find that Jesus laid the foundation of the earth. Here we find that the things of the sky were the works of the hands of Christ. In a context speaking about Christ, John wrote: “All things were made by him; and without him was not any thing made that was made” (John 1:3). When you think of the awesomeness of these things, there is much to study.
In a context wherein wisdom is personified by Solomon, we read: “When he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth” (Proverbs 8:29). Isaiah penned: “Hearken unto me, O Jacob and Israel, my called; I am he; I am the first, I also am the last. Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call unto them, they stand up together” (Isaiah 48:12-13). From our study, Scriptures such as the two you have just read relate to Jesus. This understanding helps our perspective in our study of the Bible in texts that discuss the creation of this world. The Father gives Jesus much of the credit for what we see in creation. So, when we look up at the heavens that declare the glory of God and the firmament shows His handy work (Psalms 19:1); think about Jesus. When we read how things were spoken into existence (Psalms 33:6 and Hebrews 11:3), think about Jesus.
After the Father glorifies the work of Christ in creation, He then speaks of the fact that His creation will perish (Matthew 24:35-36, Mark 13:31-32, II Peter 3:1-14, and I John 2:15-17). The greater point of this context is not that the earth is temporary, but rather that Jesus is not temporary. In John’s revelation, He records this: “And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death” (Revelation 1:17-18). In a vision of Heaven, wherein the angels were worshipping before the throne (Revelation 4:1-5:14), they spoke of Christ as living for ever and ever (Revelation 4:9 and Revelation 5:14). When we read of the priesthood of Christ we read how He has an endless life and ever liveth (Hebrews 7:11-28). These first century Jewish Christians needed to learn about the everlasting Christ in a greater depth than they had previously learned. We too should never forget that.
The language the Lord used in the text of our study draws out the aging, changing earth in contrast to the unchanging Lord we serve. We know that Jesus came in the flesh, died, was risen, and ascended into Heaven (Luke 23:1-24:53). However, who and what Jesus is never changed. Later in the book of Hebrews we read this: “Jesus Christ the same yesterday, and to day, and for ever” (Hebrews 13:8).
Now, take some time to think about the purpose of lessons such as the Hebrew writer is declaring. First, for the first century Jewish Christian. They’ve experienced a change in their law, their priesthood, their fellowship, their hope, etc. They’ve had to realize that the once thought earthly king and kingdom is not what they were expecting (Acts 1:1-11). They needed to be assured that as everything, including this world, changed; their present hope in Christ would be unchanged. Consider what is later stated in this letter: “But ye are come unto mount Sion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel. See that ye refuse not him that speaketh. For if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him that speaketh from heaven: Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear: For our God is a consuming fire” (Hebrews 12:22-29).
For us, we need to remember that our hope is not in things temporal (II Corinthians 4:7-5:1). Our hope is not in things visible (Romans 8:24-25). Remember to keep your affections on things above (Matthew 6:19-21 and Colossians 3:1-4).
Hebrews 1:13-14 - “But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Hebrews 1:13-14)? Now, the writer of this epistle is returning to the points that were being made in verses four through seven. As I am considering this text and as you consider it as well, let’s remember that these writings are inspired of God (II Timothy 3:16-17). What that means, in simple terms, is that the writer of this epistle is being moved to write what is written by the Holy Ghost. We know that because we see such throughout both the Old and New Testament writings (II Samuel 23:2, Job 32:8, Isaiah 39:5-8, Jeremiah 1:9, Matthew 10:16-20, I Corinthians 2:9-13, I Corinthians 14:37, Galatians 1:10-12, and II Peter 1:20-21). So, we need to take a moment and consider why it is that the Holy Spirit is having this writer repeat the same points in such close proximity.
Jewish Christians in the first century had to transition from one law given by God to a new law given by God. The angels had a hand in delivering that old law. In fact, as we read through this letter to the Hebrews, we are going to read this next: “Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward; How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will” (Hebrews 2:1-4)? Stephen preached this: “Ye stiffnecked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: Who have received the law by the disposition of angels, and have not kept it” (Acts 7:51-53). Paul wrote this: “Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator” (Galatians 3:19). After reading those points, you should be able to see why it is that God is having the penman of this letter show Christ’ supremacy over the angels.
Now that we should have an understanding as to why this had to be written, let’s consider what was written. First, God the Father never gave the place to the right of Himself to any angel. The right hand of the throne of God our Father belongs to His only begotten Son Jesus Christ (Acts 2:25-34, Acts 5:30-31, Acts 7:55, Romans 8:34, Ephesians 1:15-23, Colossians 3:1, Hebrews 10:1-12, Hebrews 12:1-2, and I Peter 3:18-22). That shows our Heavenly Father’s preference of His only begotten Son over any of the angels.
Jesus’ position of authority will remain until His enemies are subdued. Here is an easy to understand commentary as to what that means and what will happen then: “But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (I Corinthians 15:20-28).
The role of Christ is to reign. All authority has been given to Him (Matthew 28:18 and Colossians 1:12-18). Angels on the other hand were and are ministering spirits. We addressed this point in Hebrews 1:7 which came from Psalms 104:4. In another Psalm, the Psalmist wrote: “Bless the LORD, ye his angels, that excel in strength, that do his commandments, hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; ye ministers of his, that do his pleasure” (Psalms 103:20-21). The angels were not created to have authority in the way that Christ does. In fact, they weren’t even created to have authority in the ways we do now (Genesis 1:24-29, Genesis 9:1-3, Psalms 8:1-9, and Hebrews 2:5-8) and will in the future (I Corinthians 6:1-5).
As you study through the New Testament it is obvious that some Jews that were converted to Christ struggled with the transition from the Law of Moses to the perfect law of liberty. This first chapter of the book of Hebrews and will continue into the second chapter as well, is making the case from Jesus being supreme over the angels of Heaven. The Jews needed to see the authority of Christ above all that had been said before no matter who the messenger was.
For them then and us now, all need to realize that we will stand before the Judgment seat of Jesus Christ (II Corinthians 5:10). The standard from which we will be judged is the words given by Christ (John 12:48). Remember, that includes more than just what Jesus Himself stated (John 16:1-13). In fact, it even includes many things taught of old that were reestablished by our Lord (i.e. Matthew 19:16-30 and Galatians 5:13-14). Never allow any man or an angel from Heaven teach you something that is not from Christ (Galatians 1:6-12).