Hebrews 1:4-14/Commentary

Hebrews Chapter 1:4-14

Christ is better than the angels 1:4 “Having become as much better than the angels”: The writer will now spend the rest of the chapter proving this statement: “Jesus ‘became’ better is a somewhat unexpected statement after those seven previous strong statements about the excellence of Jesus’ person. We might have expected the writer to describe Jesus as eternally superior to the angels, rather than as ‘becoming’ superior to them. But the writer words it this way because he was thinking of what the Son did in becoming man in order make purification of sins. While He was incarnate, He was made a little lower than the angels (Hebrews 2:7). But He is no longer lower” 1 Following His sacrifice (1:3) and His exaltation, He became or proved to be in what reality He was from eternity, this is superior to the angels. “Having shown Himself to be “(Wms) (1 Peter 3:22).

1:4 “Better”: More prominent, higher in rank, superior. Also note the expression, “as much” or “so much”. The word “better” is one of the writer’s favorite words; thirteen out of the nineteen times this word is used in the New Testament, it is used in the book of Hebrews.

Why this line of argument?

In the ancient world there were many misconceptions concerning angels.

Some thought they were lords over the present world system. Others worshipped them (Colossians 2:18). Still others regarded Jesus as simply

1 Hebrews. Gareth L. Reese, p. 7.

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one in an ascending order of angels. Today, the Jehovah Witnesses regard Jesus as simply the archangel Michael.

From a Jewish perspective, angels were involved in giving the Law of Moses (Galatians 3:19; Acts 7:38,53). “The Jews gloried exceedingly in the Law of Moses, on account of its having been given by the ministry of angels” (Macknight p. 35). The necessary inference is that since Jesus is so much superior to the angels, then He must have given a much better Law than that given through the angels (2:1-3).

1:4 “As He has inherited a more excellent name than they”: “A more distinguished name” (Rhm). The “name” under consideration in the next verse is the title “Son of God”. In antiquity the “name” of a person meant much more than it does today. In Bible times, a person’s “name” concisely summed up all that the person is. His whole character is revealed in the name. Jesus “inherited” the name “Son of God” in the sense that at this exaltation the Father publicly acknowledged Him as His Son (Romans 1:4; Philippians 2:9-10). In spite of His time of earthly humiliation, Jesus was truly the unique Son, with all the prerogatives that belong to such a Son. Angels, as well as human beings, are called “sons of God” (Job 1:6), but they are never designated as the “Son”. When Jesus spoke of God as “My Father” (John 5:1-18), the Jews understood that He was claiming a relationship with the Father that was different from theirs. He was claiming God as His Father in an exclusive sense. No mere creature, however pure and exalted, was ever so singled out and distinguished from all others, with the statement, “Thou art My Son”. Compare with John 1:18 “the only Begotten Son”.

Proof from the Old Testament In a series of seven quotations, the author demonstrates how the Old Testament itself ascribes to the Messiah superiority above any angel.

1:5 “For to which of the angels did He ever say”: Of course, the answer is “none”. “Thou art My Son, Today I have begotten Thee?”: This is a quotation from Psalm 2:7.

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 “This day”, is the day that Jesus was resurrected from the dead (Acts 13:33).  The expression, “begotten” does not mean that Jesus had a beginning, for He is eternal (Hebrews 1:10-12; John 1:1). Since Paul in the book of Acts refers this “begetting” to the resurrection, then it is clear that the term was meant to be figurative. In Revelation 1:5, Jesus is called the “firstborn from the dead”, that is, the resurrection pointed out to the entire world once and for all, and beyond any shadow of doubt that Jesus is the Son of God (Romans 1:4). “It was the resurrection that established all that Christ did and said, confirming the virgin birth, incarnation, miracles, prophecies, this is the Son of God” (Coffman p. 29).  Kent notes that the term “begotten” here has to do with “public declaration, acknowledgment, or inauguration”. The psalmist clearly depicts God as directly addressing the Messiah and calling Him “My Son” 2  “Everything antecedent in the incarnate life of our Lord moves toward the resurrection and everything subsequent rests upon it and is conditioned by it” (Wilson p. 21).  Of the term “begotten”, Lightfoot states, “It is probably best understood as a poetic metaphor for the act of enthronement” 3 Observe how the writer argues in the above verse. Since in Scripture angels are never called “My Son”, therefore they are not equal with Christ. This is an argument from the silence of the Scriptures.

1:5 “And again”: This second quotation is from 2 Samuel 7:14. The original reference involved specific information regarding David’s son Solomon, but there were overtones in the context of a more distant future or fulfillment (7:13,16). Some of these words found only a limited fulfillment in Solomon, and the writer is telling us by inspiration that the passage also applied to Christ. “I will be a Father to Him, and He shall be a Son to Me”: Remember, in 2 Samuel 7:13-14, the promise was that this “Son” would: 1.

Build a house for God. 2. Rule on David’s throne. 3. Rule over a kingdom that would have no end. This is basically the same thing that the angel Gabriel told Mary in Luke 1:31-33. Premillennialists argue that Jesus will 2 The Epistle to the Hebrews. Homer A.Kent, jr., p. 41.

3 Jesus Christ Today. Neil R. Lightfoot, p. 58.

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not fulfill these things until the end of time, yet the Hebrew writer links all of this with Jesus’ resurrection from the dead, and so did the apostle Peter in Acts 2:29-30. At the ascension, Jesus did begin to rule over God’s house (the church) (Ephesians 1:21-23), on David’s throne (Acts 2:29-30). “I will be a Father to Him”: From the Bible it is clear that the Son is as eternal as the Father (John 1:1), that is, the Father did not produce the Son, so in what sense would God be a Father to Jesus? It could be that the Father decided to treat Jesus with all the love and care of a Father, and Jesus decided to treat the Father with all the love and respect of a Son. 1:6 “And when He again”: The word “again” does not mean that Jesus came into the world second time, but rather, here is another quotation from the Old Testament. “Brings the first-born into the world”: This was fulfilled when Jesus was born of the virgin Mary. From the term “firstborn”, some groups have tried to argue that Jesus is a created being, that is, the first being that God created, yet too many other passages say otherwise (John 1:1-3; Hebrews 1:2-3). This term can be used in more ways than simply the first one born. For example, Jesus is called “the first-born from the dead” (Revelation 1:5), and yet others had been resurrected from the dead before Him. Here the term “first-born” means the preeminent one (Colossians 1:18). The first-born among the Jews received a double portion of the inheritance and certain other prerogatives. Thus he had a higher rank than his brothers. The term is used sometimes in the sense of “chief” with any consideration of age (Job 18:13; Isaiah 14:30). This is exactly the meaning of Psalm 89:27 where the Messiah is called “first-born”. It is a way of referring to His primacy of position, His dignity, and His pre-eminence.

1:6 “And let all the angels of God worship Him”: The quotation here is from the Septuagint (the Greek version of the Old Testament) text of Deuteronomy 32:43 and Psalm 97:7. The angels did worship Jesus when He came into the world (Luke 2:8-20). “How does this Old Testament verse prove that superiority of Jesus to angels? Why, all the angels are commanded to worship Jesus. Only God is to be worshipped; never angels.

Clearly, if He is to be worshipped by all the angels, then Jesus is superior to them” (Reese p. 11). In addition, seeing that “all” the angels are to worship Jesus, this clearly teaches that Jesus is not an angel but is rather distinct from the class of angelic beings. When John attempted to worship the

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angel in the book of Revelation, he was instructed to stop and worship God exclusively (Revelation 22:8-9). See also Matthew 4:10. The relation of the angels to Jesus is one of worship.

1:7 “And of the angels He says, ‘Who makes His angels winds, and His ministers a flame of fire’”: In contrast to the Son, this is what the Father says of the angels. The quotation here is from Psalm 104:4. “Winds”: Notice that the angels belong to God, and they serve His beck and call. The word here translated “winds” is the same word that is also rendered “spirits”. God did create the angels to be spirit beings. Like winds, angels can be strong and irresistible. The word “makes” (present tense), may mean, “God is able to do with the angels whatever He desires. He can change them into winds, or into flames of fire. Angels, at their highest, are mere servants…God uses angels as His instruments to carry out His will just like He uses the winds and flaming fire to carry out His will” (Reese p. 12).

“The word ‘maketh’ underlines the inferiority of the angels to the Son. He is the Son; they are creatures of God. All their powers are communicated powers; and however high they may stand in the scale of creation, it is in that scale they stand” (Wilson p. 23). “Flame of fire”: Their form and their appearance depend on the will of God. This also may infer that angels serve God in executing His judgments upon His enemies (2 Samuel 24:16; 2 Kings 19:35). “In the presence of angels the enemies of God had always melted away as wax or stubble before a fire. Examples of angelic discomfiture of men would be the overthrow of Sodom and Gomorrah, the destruction of the Egyptian firstborn, the overthrow of the hosts of Benhadad the Syrian, and the army of Sennacherib” (Reese p. 12).

1:8 “But of the Son He says, ‘Thy throne, O God, is forever and ever’”: Here the Son is clearly called “God” and His nature is asserted as being eternal. “The creaturely obedience of the angels is now contrasted with the divine sovereignty of the Son” (Wilson p. 23). This quotation is from Psalm 45:7-8, and was a Psalm that the Jews recognized as referring to the Messiah.  Seeing that the King is divine, His throne must be forever and ever.  Other passages also stress the eternal rule of the Son (Heb. 12:28; Daniel 7:13-14; Isaiah 9:7; Daniel 2:44; Luke 1:33).

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

As previously noted, Jesus has been ruling on this throne since His ascension (Revelation 3:21).  The word “throne” includes the ideas of power, rule, and dominion.

There have been various attempts to reword the above verse in order to escape the clear teaching that Jesus is God. The New World Translation used by the Jehovah Witnesses renders the above verse, “God is your throne forever?”. In order to avoid the deity of Christ, the Witnesses have Jesus questioning whether or not God’s throne is forever.

“By treating God as a vocative, the messianic King is addressed as full deity.

He also sits upon a throne, which endures forever. Thus He is a sovereign, and no temporary one either. His superiority to subordinate angels is a permanent position” (Kent p. 44).

1:8 “And the righteous scepter is the scepter of His kingdom”: A “scepter” is a staff, rod, or ruler’s staff. It is an emblem of royal authority (Esther 4:11). This verse describes the rule of Jesus. Jesus’ kingdom will be characterized by absolute righteousness. The entire administration of the Kingdom that Christ rules will be governed by God’s standard of justice and fairness. He does not govern as worldly monarchs often do, by caprice, or by the wishes of courtiers and flatterers. Jesus bows to no special interest groups. This is good news for Christians, for we make up this kingdom.

“This expression is literally, ‘a scepter of straightness’. A crooked scepter was an emblem of an unjust government” (Wilson p. 24). Once again, Jesus’ reign is not just something future; it is something that was already occurring even as this book was written. An assurance of this rule is given in the next statement.

1:9 “Thou has loved righteousness and hated lawlessness”: “During the period of His humiliation, Christ proved His undeviating attachment to righteousness and His inflexible hatred of iniquity” (Wilson p. 24). “You have loved right and hated wrong” (Gspd). This sums up the entire life of Jesus on earth (Acts 10:38; 1 Peter 2:22), and qualifies Jesus as being fitted to rule. The above verse is a warning to sinners. Jesus will not compromise His standards. Evil will be punished and righteousness will be rewarded.

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1:9 “Therefore God, Thy God, hath anointed Thee”: Observe that there are at least two persons called “God” in this context. “Therefore”: Because of the Son’s love of right and hatred of wrong. The term “anointed” was used in reference to the anointing of priests, prophets, and Kings in the Old Testament. This anointing was to set them apart for a particular work. At His baptism Jesus was anointed with the Holy Spirit and power (Acts 10:38; Matthew 3:16; Luke 4:18).

Consider how the above verse is punctuated. A comma is placed between the words “God” and “Thy God”. Many feel that the meaning of the verse is, “Therefore God (Jesus), Thy God (the Father), hath anointed Thee”. The punctuation in the NASB, which puts a comma after each occurrence of the word “God”, treats the first “God” as though it were nominative, the subject of “hath anointed”. The phrase “thy God” then identifies the Father.

1:9 “With the oil of gladness”: It was customary to anoint the head and clothing with oil on festive occasions. Others believe that this anointing refers to Jesus’ coronation and ascension. Compare with Hebrews 12:2 “Who for the joy set before Him”. “Above Thy companions”: The term “companions” means “fellow, sharers”. The “companions” here are probably the angels. Once again, Jesus is placed above all the angels.

1:10 “And”: This connects verses 8 and 9 with verses 10-13. We are still speaking “of the Son”. “Thou, Lord, in the beginning didst lay the foundation of the earth, and the heavens are the works of Thy hands”: The “Lord” in this verse is Jesus. The writer has also stressed that Jesus is the Creator (1:2). This is a quotation from Psalm 102:25-27. Jesus is prior to the creation and will also outlast the creation. Carefully note that in the Old Testament rendering of the above quotation the term “Jehovah” is used (Psalm 102:12). Here we have a Psalm in the Old Testament that is praising Jehovah and in the New Testament this Psalm is applied directly to Christ.

Jesus created the entire universe, “earth, and the heavens”.

1:11 “They will perish”: The term “perish” means “to be blotted out, to vanish away” (Thayer p. 64); “to be lost, pass away, be ruined” (Arndt p. 95).

At this juncture some argue that the above verse is only teaching that the universe will be renewed, but this contradicts three things: 1. The context:

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If the universe is merely renewed, then it is as eternal as Jesus is, and the contrast is completely lost. If the earth is merely renewed at the end of time, then it continues and does not come to an end. 2. The meaning of the word “perish”. 3. Clear teaching from other passages (2 Peter 3:10; Revelation 20:11). “But Thou remainest”: That is, to stay permanently, to continue throughout without interruption. This is in the present tense, “remains continually”.

1:12 “And as a mantle Thou wilt roll them up; as a garment they will also be changed”: “Like clothes they shall all grow old” (NEB). The term “mantle” was used of a piece of clothing that would be “thrown around” an individual, a garment that was used as a protective covering. The language here is borrowed from folding up and laying aside garments that are no longer fit for use. “Changed”: “To make other than it is, to alter”. That is, the earth will not be merely renewed, but rather the entire universe will be completely changed, as one completely removes worn out clothes and sets them aside. Note the “ease” with which Jesus will remove the present heavens and earth. He will remove them, as we would effortlessly change our clothes. “But Thou art the same, and Thy years will not come to an end”: The physical universe does have a definite end. The fact that Jesus is the same infers that He is eternal and as a result His teachings and standards remain the same; His word remains the same (John 12:48; Hebrews 13:8), and His years will not come to an end.

On a side note, it is important to realize that these verses do agree with the Laws of Physics, that the material universe is wearing out, running down, and growing old. In addition, note that man or “nature” will not bring the creation to an end. No, the sun will not burn out nor will a comet or meteor slam into the earth and end all life, but rather Jesus will bring the universe to an end.

1:13 “But to which of the angels has He ever said, ‘Sit at My right hand, until I make Thine enemies a footstool for Thy feet?’”: Again, the answer is, “none”. This quotation is from Psalm 110:1, which is alluded to several times in this letter (5:6,10; 6:20; 8:1; 12:2). Jesus said that the author of this Psalm was David and also confirmed that it came by inspiration (Matthew 22:43). Angels may “stand” before God (Luke 1:19), but no angel was ever invited by the Father to come and sit down at His right hand, yet

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this is precisely where Jesus is presently sitting (Acts 2:34-37). The New Testament pictures Jesus as presently reigning, and He will reign until the last enemy, death, is destroyed at the resurrection (1 Corinthians 15:22).

Premillennialism, which asserts that Jesus is not presently reigning, completely undermines the use of Psalm 110:1 in this chapter, for the Psalm is being quoted to prove that Jesus is PRESENTLY superior to the angels.

It was a custom with ancient kings and princes to tread on the necks of their vanquished enemies, in token of their complete victory over them. For God to use this imagery, reveals that all of God’s enemies will be completely subdued, and peace will not be made with those who stay in rebellion. The sinner may have his or her day now, but it is only a day. Jesus will completely conquer all opposition to the will of God (Jude 15; Philippians 3:18-19). If one is against Christ or not serving Him, they are on a losing team. Be impressed that the Bible pictures Jesus as reigning while He has enemies, not during some period of utopian peace. Present sin, and opposition to God is not a proof that God does not care or does not exist.

Jesus reigns even while it may look like sin is going unpunished.

1:14 “Are they not all”: That is, “is not every angel”. All of the angels fall into the preceding category, even the angels such as Gabriel and Michael.

“Ministering spirits”: Angels are simply servants, not God, nor Lord, nor the Creator, but servants. They are spirits who minister. They are not independent sovereigns; they are merely the King’s agents, the King’s messengers, and the King’s servants. “Sent out”: They are sent; they do not do the sending. The tense here is present, that is, they are repeatedly sent as the occasion demands. “To render service for the sake of those who will inherit salvation”: Those who will inherit salvation are Christians (1 Peter 1:4), yet the term “salvation” can be something past, present, and future (Romans 13:11). Are angels sent out to help unbelievers come into contact with a teacher of the truth? Or are they sent to assist those already converted? Or, both?  Angels do have a concern for mankind (Luke 15:10). They are interested in man’s salvation (1 Peter 1:10-12).  In the past, angels have been sent out to protect and aid God’s people (Acts 12:7-8; 5:19; 12:23).

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 Angels escort the righteous to Paradise (Luke 16:22).  They will assist Christ on the Judgment Day (2 Thess. 1:7; Matthew 13:41).  They have brought preacher and potential converts together (Acts 8:26; 10:3-5).  They have worked behind the scenes against the powers of evil in various nations (Daniel 10).  They have been sent to keep evil in check (Genesis 19:1-26; 2 Kings 19:35; Acts 12:23).

Nothing in the above passage says that one particular angel or “guardian” angel watches out for each of us specifically, but rather, angels (plural) assist believers. For other passages see Matthew 18:10 and Acts 12:15.

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