Verse by Verse

9 But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone.

10 For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.

Jesus (v.9) — The first time this Name is mentioned in Hebrews.

little (v.9) = time — for a little time

In becoming man Christ took upon Him a nature that was capable of dying. This the angels were not; and in this respect He was, for a season, made lower than they. “By the suffering of death.” This expression denotes that Christ’s exit from the land of the living was no easy or gentle one, but a death of “suffering”; one accompanied with much inward agony and outward torture. It was the “death of the cross” (Philippians 2:8). It was a death in which He suffered not only at the hands of men and of Satan, but from God Himself. It was a death in which He fully satisfied the demands of infinite holiness and justice. This was a task which no mere creature was capable of performing. Behold here, then, the wonder of wonders: Christ undertook a work which was far above the power of all the angels, and yet to effect it He was made lower than them! — An Exposition of Hebrews, by Arthur W. Pink, page 67.

crowned (v.9) = for gaining a victory

glory and honor (v.9) — The Greek makes it clear that He was crowned with glory and honor because of His suffering and death.

But Jesus, made for a little time lower than the angels with the design that He by the grace of God should taste death for every man, we see crowned as victor with glory and honor because of the suffering of death. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 59.

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He who by the suffering of death had been made, for a little season, lower than the angels, has, because of His humiliation and perfect atoning sacrifice, been “highly exalted” by God Himself. He has been “raised far above all principality and power, and might and dominion, and every name that is named, not only in this world, but also in that which is to com” (Ephesians 1:21). It is not simply that this exaltation followed the Mediator’s suffering and death, but, as the “therefore” in Isaiah 53:12 and the “wherefore” of Philippians 2:9 plainly denote, were the meritorious reward thereof. Thus, so far from the Cross needing an apology, it has magnified the Savior. So far from Christ’s degradation and death being something of which the Christian need be ashamed, they are the very reason why God has so signally rewarded Him. The “crown of thorns” which man gave Him, has been answered by  the “crown of glory and honor” that God has bestowed upon Him. — Pink, page 67.

was fitting for Him (v.10) = it was becoming, it was fit — It was seemly in accord with God’s justice and love — only God can satisfy the demands of God.

for whom are all things (v.10) = for whose sake — God is the reason for all things — everything exists to accomplish God’s purpose (Revelation 4:11)

sons (v.10) — believers

captain (v.10) = one who goes first, leader (John 14:6) — also “author”

It needs to be borne in mind that in New Testament days the “captain” of a regiment did not remain in the rear issuing instructions to his officers, but took the lead, and by his own personal example encouraged and inspired his soldiers to deeds of valor. Thus the underlying thoughts of this title are, Christ’s going before His people, leading His soldiers, and being in command of them. He has “gone before” them in three respects. First, in the way of obedience, (John 13:15). Second, in the way of suffering (1 Peter 2:21). Third, in the way of glory: He has entered heaven as our forerunner, so that faith says, “Thanks be unto God which giveth us the victory through our Lord Jesus Christ. — Pink, page 71.

perfect (v.10) = to carry to completion, not moral perfection (here) — In His case, the human experience, including suffering and death

through (v.10) = by means of

Jesus Christ, through His suffering and death, regained for mankind what Adam lost through the fall.

5 For He has not put the world to come, of which we speak, in subjection to angels.

6 But one testified in a certain place, saying: “What is man that You are mindful of him, or the son of man that You take care of him?

7 You have made him a little lower than the angels; You have crowned him with glory and honor, and set him over the works of Your hands.

8 You have put all things in subjection under his feet.” For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him.

for (v.5) — referring back to Hebrews 1:14 (verses 1-4 being parenthetical)

put … in subjection (v.5) — a military term used of arranging soldiers in order under a commander

world (v.5) — the inhabited earth

world to come (v.5) — the Millennial Kingdom

This kingdom will not be administered by angels. An angel once was the regent of God on the first perfect earth, which angel with his associated angels administered the affairs of a pre-Adamic race. His throne was on earth. He was the anointed cherub, the guardian of the holiness of God. He struck at God’s throne, and forfeited the regency of this earth (Isaiah 14:12-14; Ezekiel 28:1-19). That angel was Lucifer. He is now Satan. The earth over which he had ruled, was rendered a desolation and a waste, and he, with his angelic cohorts, were banished. After the restoration of the earth, God placed man upon it, but man handed the scepter over to Satan, who now is the god of the world-system and whose throne is again on earth (Revelation 2:13).

But the Lord Jesus, through the blood of His cross, has regained for man the dominion over this earth, and will in the Millennial Kingdom dethrone Satan, ruling as King of Kings and Lord of Lords. The saved of the human race will be associated with Him in this reign. Thus, the angels will not administer the Millennial earth, but man in the Person of the Son of Man and those of the human race saved by His precious blood. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, pages 54-55.

in a certain place (v.6) — in Psalm 8:4-6

What is man? (v.6) — How insignificant is man?

The force of the 4th verse of Psalm 8, the first here quoted in Hebrews 2, may be gathered from the words which immediately precede: “When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained — What is man, that Thou are mindful of him? and the son of man, that Thou visitest him?” In view of the magnitude of God’s creation, in contrast from the heavenly bodies, What is man? This is confirmed by the particular word which the Holy Spirit has here employed. In the Old Testament, He has used four different words, all rendered “man” in our English version. The one used here is “enosh,” which signifies “frail and fallen man.” It is the word used in Psalm 9:20! What is man, fallen man, that the great God should be mindful of him? Still less that He should crown him with “glory and honor?” — An Exposition of Hebrews, by Arthur W. Pink, page 61.

mindful (v.6) — treating with kindness

take care of him (v.6) = to look upon for the purpose of help or benefit

Therefore, “son of man” (v.6) has to refer to humanity — son of man = son of Adam. While the Psalm refers to man, the writer of Hebrews seems to use it to refer to Christ. If this is correct, it means that during His humiliation, Christ was a little inferior to angels but now is far above them.

little (v.7) — for a time, temporarily — see verse 9 where it is used the same way (Wuest — Vine says it means “degree”)

crowned (v.7) — not a royal crown, but a crown given because of exalted rank or station

glory and honor (v.7) — Adam, as the head of the race in his unfallen state in Eden

but now (v.8) — Adam, because of sin, lost his exalted state

I could see no consensus among the commentaries about which parts of verses 6-8 refer to Adam, to man in general or to Christ. I guess I think 6-8 refer to mankind — if they refer to Christ, why would we need verse 9? — but with typology of Christ. And verse 9 shows that mans’ future exaltation is in and because of Christ.

1 Therefore we must give the more earnest heed to the things we have heard, lest we drift away.

2 For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just reward,

3 how shall we escape if we neglect so great a salvation, which at the first began to be spoken by the Lord, and was confirmed to us by those who heard Him,

4 God also bearing witness both with signs and wonders, with various miracles, and gifts of the Holy Spirit, according to His own will?

therefore (v.1) — because of the superiority of Christ as the messenger — the Son of God through Whom God has spoken

give … heed (v.1) = hold to, turn attention to — in a practical way

drift away (v.1) = slip away, like a ring from a finger or a ship from a harbor — passing without regard

if (v.2) — fulfilled condition, not hypothetical case — “in view of the fact that”

word spoken through angels (v.2) — the Law (Acts 7:53; Galatians 3:19)

transgression (v.2) — the outward act of disobedience to the law — overstepping a line

disobedience (v.2) — the inward state that produces transgression — neglecting to hear

reward (v.2) = that which is due

This verse sets out a most important principle in connection with the governmental dealings of God: That principle is that the Judge of all the earth will be absolutely just in His dealings with the wicked. Though the direct reference be to His administration of the Law’s penalty in the past, yet, inasmuch as He changes not, it is strictly applicable to the great assize in the Day to come. There will be degrees of punishment, and those degrees, the sentence meted out to each rebel against God, will be on this basis, that every transgression and disobedience shall receive “a just recompense of reward.” In brief, we may say that punishment will be graded according to light and opportunity (Matthew 11:20-24; Luke 12:47-48), according to the nature of the sins committed (John 19:11; Mark 12:38-40; Hebrews 10:29), according to the number of the sins committed (Romans 2:6). — An Exposition of Hebrews, by Arthur W. Pink, page 54.

we (v.3) — emphatic — we who heard the Lord speak — Jews

neglect (v.3) — not “reject,” but recognize and admit but fail to do — Used in Hebrews 8:9 of God’s response (“regarded them not”) to Israel when they forsook the Mosaic Covenant

The Greek word here rendered “neglect” is translated “made light of” in Matthew 22:5. In this latter passage the reference is to the King making a marriage for His Son, and then sending forth his servants to call them which were bidden to the wedding. But they “made light of “the King’s gracious overtures and “went their ways, one to his family, another to his merchandise.” The parable sets forth the very sin against which the apostle was here warning the Hebrews, namely, failure to give earnest heed to the things which were spoken by the Lord, and neglecting His great salvation. — Pink, page 56.

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The words “if we neglect” have their primary reference to the Jews of the period in which the writer lived, who had outwardly left the temple sacrifices, had made a profession of Messiah as High Priest, and who under stress of persecution from apostate Judaism, were neglecting attendance upon the means of grace (Hebrews 10:25), were allowing themselves to drift by New Testament truth, were leaning back towards the First Testament, and were in danger of returning to the temple sacrifices, an act that would constitute the sin known as apostasy, from which there would be no recovery. The writer is trying to keep them from committing that sin. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 52.

Lord (v.3) = Jehovah

The First Testament was given by angels, the Second (New) was given by Jehovah Himself

those who heard Him (v.3) — the apostles

also bearing witness (v.4) — on word in the Greek = “joint-testimony,” “giving witness together”

gifts (v.4) = distributions, with the idea of “dividing among”

So, if the law firmly demanded obedience and justly punished disobedience, although given by inferior messengers (angels), how much more should we listen to the message given by the superior messenger, Christ?

13 But to which of the angels has He ever said: “Sit at My right hand, till I make Your enemies Your footstool”?

14 Are they not all ministering spirits sent forth to minister for those who will inherit salvation?

The quote in verse 13 is from Psalm 110:1. Psalm 110 is quoted more in the New Testament than any other Psalm.

Christ is sitting at the right hand of the Father now. He will return to judge the earth —  when His enemies are made His footstool.

Christ sits on God’s right hand — a position of authority. Angels have never sat there. They are fulfilling the duties of their office of service. When Christ was a servant, it was His own choice and initiative. The angels are sent.

who will inherit salvation (v.14) — Not believers during the age of grace — we are already complete in Him. It must be a reference to Jews who, because of the promise to their fathers (making them heirs) will pass from the tribulation into the kingdom.

10 And: “You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands.

11 They will perish, but You remain; and they will all grow old like a garment;

12 Like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail.”

The quote is from Psalm 102:25-27. In Psalm 102, the Son cries out in His humanity. The Father responds with the verses quoted here about His deity. They show Christ as Creator, eternal, unchangeable. In Psalm 102:24-25, the Son asked the Father not to shorten His days. In verse 28 (and Hebrew 1:12), the Father assures Him that His days will never end. This was also assurance for believing Jews who saw their Messiah rejected and killed.

In verses 23 and 24 of that Psalm [Psalm 102], the Son is heard addressing the Father in view of the cross. He cries, “He weakened My strength in the way; He shortened My days. I said, O My God, take Me not away in the midst of My days: Thy years are throughout all generations.” The verses that follow might seem at first glance to be a continuation of His plea, but with the light that this divinely inspired commentary throws upon them, we see that they are the answer of the Father to the Son. God replies to the Sufferer of Calvary: “Of old has Thou laid the foundation of the earth: and the heavens are the work of Thy hands. They shall perish but Thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall be changed. But Thou art the same, and Thy years shall have no end.” — Studies in the Epistle to the Hebrews, by H.A. Ironside, pages 36-37.

and (at the start of verse 10) — continues the thought begun in verse 4 and continued through verses 5-9.

they (v.11) — the heavens

remain (v.11) = remain permanently

old (v.11) — not indicating old in time, but worn out

garment (v.11) = that which is thrown around — a wrap, a garment that one wraps around his body

fold (v.12) = roll up

fail (v.12) = end, leave off

Verse 7 showed that angels are created. These verses show the Son is the Creator and, therefore, superior.

8 But to the Son He says: “Your throne, O God, is forever and ever; a scepter of righteousness is the scepter of Your kingdom.

9 You have loved righteousness and hated lawlessness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions.”

O God (v.8) — The Father confirms the deity of the Son.

scepter (v.8) — a symbol of royalty and authority

righteousness (v.8) — straightness, evenness, rectitude — as is the kingdom it represents (Jeremiah 23:5; Psalm 89:14)

You have (v.9) — past tense, referring to His humiliation on earth

righteousness (v.9) — conforms to the standard of God in His holy character

lawlessness (v.9) — anything contrary to the law and will of God

While here on earth the Mediator owned that God was His God. He lived by His Word, He was subject to His will, He was entirely dependent on Him. “I will put My trust in Him” was His avowal (Hebrews 2:13); yea, did He not declare, “I was cast upon Thee from the womb: Thou art My God from My mother’s belly” (Psalm 22:10)! Many similar utterances of His are recorded in the Psalms. On the cross He owned His subjection, crying “My God, why has Thou forsaken Me?” Even after His resurrection we hear Him saying, “I ascend unto My Father and to your Father; and My God, and  your God” (John 20:17). So now, though seated at the right hand of the Majesty on high, He is there making intercession. So when He returns to this earth in glory, He will “ask” for the inheritance (Psalm 2:8). How this brings out the truth of His humanity, real Man, though true God. Mysterious, wondrous, blessed Person; upholding all things by the Word of His own power, yet in the place of intercession; Himself the “Mighty God” (Isaiah 9:6), yet owning God as His God! — An Exposition of Hebrews, by Arthur W. Pink, page 40-41.

oil (v.9) — Kings are anointed with oil (1 Samuel 10:1; 16:13; Psalm 2:2)

oil of gladness (v.9) = perfumed oil — a symbol of the Spirit, who gives joy (gladness).

companions (v.9) — co-participants — Some think this refers to believers (see 3:14), some think it refers to angels and some think it refers to those who have occupied David’s throne. Christ’s anointing is superior to theirs. The quote is from Psalm 45:6-7.

4 having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.

5 For to which of the angels did He ever say: “You are My Son, today I have begotten You”? And again: “I will be to Him a Father, and He shall be to Me a Son”?

6 But when He again brings the firstborn into the world, He says: “Let all the angels of God worship Him.”

7 And of the angels He says: “Who makes His angels spirits and His ministers a flame of fire.”

Verse 4 is a continuation of the thought (and the sentence) in verse 3. He sat down at the right hand of God, having by His name been made better than angels.

The preincarnate Christ was called the Angel (Messenger) of the Lord, but He is not an angelic being.

better (v.4) — higher position or rank

inheritance (v.4) — see “heir” (v.2)

He has by inheritance obtained (v.4) — one word in the Greek. A technical term for legal title, secure tenure.

Christ’s right to His supreme dignity is twofold: first, because of the union between His humanity and essential Deity; Second, as a reward for His mediatorial sufferings and unparalleled obedience to His Father. — An Exposition of Hebrews, by Arthur W. Pink, page 31.

more excellent name (v.4) —  His relationship to the Father, His inheritance makes Him better than angels — more distinguished, more eminent — Philippians 2:9: Therefore God also has highly exalted Him and given Him the name which is above every name.

Angels were the most excellent of all created beings. Christ is more excellent than angels and so is most excellent — as reflected by His position on the right hand of the Majesty.

name (v.4) — specifically “Son of God”

This title is applied to Christ as the Messiah born on earth, and not as King in the coming day. Nor does the statement refer to His resurrection. That was not when He was begotten of the Father. That the quotation speaks of His birth is made clear from Paul’s narrative in Acts 13, where, if verse 33 is rightly understood, the statement is set in preliminary contrast to the fact of His resurrection. God fulfilled the promise made to the fathers (v.32) “in that He raised up Jesus” (that is to say, in the nation, by means of His incarnation); as it is written in the second Psalm, Thou are My Son, this day have I begotten Thee. Then follows the contrasted event of His resurrection, as distinct from His being raised up in the nation: “And as concerning that He raised Him up from the dead … He hath spoken this wise, I will give you the holy and sure blessings of David” (v.34). It should be observed that the same fact concerning the raising up among the people is stated of David in verses 22-23. In every place where the statement is made, “This day have I begotten Thee,” the reference is to the birth of Christ. — Hebrews, by W.E. Vine, page 255.

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To appreciate the force of this we must, briefly, consider the excellency of the “angels.” Angels are the highest of all God’s creatures: heaven is their native home (Matthew 24:36). They “excel in strength” (Psalm 103:20). They are God’s “ministers” (Psalm 104:4). Like a king’s gentlemen-in-waiting, they are said to “minister unto the Ancient of Days” (Daniel 7:10). They are “holy” (Matthew 25:31). Their countenances are like “lightning,” and their raiment is as white as snow (Matthew 28:3). They surround God’s throne (Revelation 5:11). — Pink, page 31.

The quotes in verse 5 are from Psalm 2:7 and 2 Samuel 7:14.

My Son (v.5) — Angels are called “sons of God” (Job 38:7) in reference to their creation, as is Adam (Luke 3:38) and believers. But none are called “My Son.”

I have begotten Thee (v.5) — His incarnation. Proof of the virgin birth.

first-begotten (v.5) — dignity, honor, dominion — The position conferred upon Him because of His suffering and obedience. First in time, but also chief

The word “first-begotten” is the translation of prototokos, a term used by Paul in Colossians 1:15 and by the writer to the Hebrews here, of the Son of God. The term speaks of priority to all creation and sovereignty over all creation. Whereas the term “only-begotten” (monogenes) describes the unique relationship of the Son to the Father in His divine nature, prototokos (first-begotten) describes the relation of the risen Messiah in His glorified humanity to man. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 46.

I will be (v.5) — referring to Christ’s time on earth

I will be to Him a Father … (v.5) — This was God’s promise concerning the Messiah, David’s Son a thousand years before He appeared on earth. “I will be to Him a Father.” I will own Him as My Son. I will treat Him accordingly. This He did. In death He would not suffer Him to see corruption. He raised Him from the dead. He exalted Him to His own right hand. “And He shall be to Me a Son”: He shall act as such. And He did. He ever spoke of Him as “Father,” He obeyed Him even unto death. He committed His spirit into His hands. — Pink, page 34.

The quote in verse 6 is from Psalm 97:7.

again (v.6) — connected with “brings … into” — bring in again — His second coming

Let all the angels of God worship Him (v.6) — When He has triumphed over all His enemies and appears in glory — His second coming. At Christ’s first coming, there was a multitude of angels (Luke 2:13). At His second coming, all angels will be present (Matthew 16:27). If the Son is worshiped by angels, He must be better than they are.

The quote in verse 7 is from Psalm 104.4.

The word “spirits” is the translation of pneuma, which means “wind, spirit, messenger.” Here the meaning is “winds.” The emphasis is upon the variableness of the angelic nature. They are what they are at any time by the decree of God, fitted by their character to any special service. The point of the writer is that the angels are not merely servants, but of such a nature that God makes them according to the needs of His service, and being such as they are, they are changeable, in marked contrast to the Son who is their ruler, and unchangeable. The word “servants” is the translation of leitourgos, the word used of the sacred and religious ministry of the Old Testament priests. — Wuest, page 47.

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The Spirit’s purpose in quoting this verse in Hebrews 1 is evident: it was to point a contrast between the natures of the angels and the Son: they were “made” — created; He is uncreated. Not only were the angels created, but they were created by Christ Himself “Who maketh” which looks back to the last clause of verse 2, “He (the Son) made the worlds:” it is the making of the worlds that Psalm 104 speaks of. Moreover, they are here termed not merely “the angels” but “His angels!” They are but “spirits,” He is God; They are “His ministers,” He is their Head (Colossians 2:10). — Pink, pages 36-37.

flame of fire (v.7) — refers to God’s use of angels in divine judgment.

 ¹ God, who at various times and in various ways spoke in time past to the fathers by the prophets,

² has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds;

³ 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 at the right hand of the Majesty on high.

Unless God speaks we do not know the thoughts of God. But notice, secondly, man having by his own sin fallen away from God, and silence reigning now, it is only the infinite compassion and love of God that induces Him to speak. If there was no redemption, there would be no revelation. If there was no blood of the Lamb, there would not be a single syllable uttered unto man by the Most High. It is because God is the God of redemption, that He is the God of revelation. It is because in Jesus Christ there is an atonement that God began to say to Adam in love, “Where are thou?” The love of the Father, and the blood of Jesus Christ, and the inspiration of the Holy Ghost; behold, these are the three necessary foundations upon which the Scriptures rests. God, the Triune Covenant God, hath spoken. — The Epistle to the Hebrews, by Adolph Saphir, page 27.

various times (v.1) = “old time” or “many times” — old in the sense that it’s replaced by the new

various ways (v.1) = portions and manners — parts and ways

The revelation [of God to the prophets] was sometimes communicated by typical representations and emblematical actions, sometimes in a continued parable, at other times by separate figures, at other times — though comparatively rarely — in plain explicit language. The revelation has sometimes the form of a narrative, at other times that of a prediction, at other times that of an argumentative discourse; sometimes it is given in prose, at other times in poetry. — An Exposition of Hebrews, by Arthur W. Pink, page 16.

prophets (v.1) — one who is commissioned by God, gifted with the Holy Spirit and entrusted with the Word of God to give to the people.

in these last days (v.2) = at the end of these days — extreme, last in time or place — at the end of the period included in “various times” (v.1).

His Son (v.2) — Look now at the contrast. The whole contrast is in one word — in our language in one syllable — “by the Son.” The prophets were many; the Son is one. The prophets were servants; the Son is the Lord. The prophets were temporary: the Son abideth forever. The prophets were imperfect: the Son is perfect, even as the Father is perfect. The prophets were guilty: the Son is not merely pure, but able to purify those that are full of sin and pollution. The prophets point to the future: the Son points to Himself, and says, “Here am I.” God has spoken to us “by His Son.” — Saphir, pages 35-36.

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It will be noted that the word “his” is in italics, which means there is no corresponding word in the original. But the omission of this word makes the sentence obscure; nor are we helped very  much when we learn that the preposition “by” should be “in.” “God hath spoken in Son.” Yet really, this is not so obscure as at first it seems. Were a friend to tell you that he had visited a certain church, and that the preacher “spoke in Latin,” you would have no difficulty in understanding what he meant: “spoke in Latin” would intimate that that particular language marked his utterance. Such is the thought here. “In Son” has reference to that which characterized God’s revelation. The thought of the contrast is that God, who of old had spoken prophet-wise, now speaks son-wise. — Pink, page 19.

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The revelation God gave in His Son, consisted not merely in what was said, as in the case of the prophets, but in what the Son was, not merely in what He (the Son) said. In other words, it was not primarily, nor finally, a revelation given through words, but through a Personality. It was a revelation made by One who in all that He is and all that He does and says, reveals the Father. He is the Logos, the total concept of Deity, Deity told out, the Word of God, not in the sense of a spoken or a written word, but in the sense of a Person who in Himself expresses all that God the Father is. He said on one occasion, “He that hath seen Me hath seen the Father” (John 14:9). And so John could write, “In the beginning was the Logos (the Word), and the Word (Logos) was in fellowship with God (the Father), and the Logos was as to His nature Deity” (John 1:1). This is the Person in whom God gave His final revelation to the human race. — Hebrews in the Greek New Testament, by Kenneth S. Wuest, page 34.

heir (v.3) — virtually a title — “possessor” — with dominion and authority — a successor to the father in all the father has — Luke 9:35. Christ was appointed in the eternal counsel of the Godhead to be heir. — appointed to suffer (Acts 2:23; 1 Peter 1:19-20); to glory (1 Peter 1:11; Psalm 89:27)

all things (v.2) — Psalm 2:7-8; Matthew 25:31-32

worlds (v.2) = ages — that which an age contains, together with all things = the universe

brightness (v.3) = light radiating from a luminous body

glory (v.3) — John 1:14

Compare Ezekiel 1:26 and 28, 10:4, 43:2; Exodus 24:16; where glory of the Lord appears evidently to be a person. Thus the Messianic promise is often expressed, as in Isaiah 40:5: “The glory of Jehovah shall be revealed.” In Exodus 24:16, after stating that the glory of Jehovah abode upon Mount Sinai, the verse continues, “And He called unto Moses.” Notice also (Exodus 33:19) the request of Moses, “Show me Thy glory,” is answered “I will make all My goodness pass before thee.” This harmonizes beautifully with the Scripture teaching, that in the Son, the Savior, glory is beheld, as the full manifestation of grace; as, for instance, “The Word was made flesh and tabernacled among us, and we beheld His glory, the glory of the only begotten of the Father, full of grace and truth.” — Saphir, page 58.

express image (v.3) = a stamping instrument and the image stamped —  John 1:18

The image stamped is the exact impression of the stamping instrument. Hupostasis came to denote essence, substance, the inner nature. Christ is the very representation of the divine essence. The whole phrase expresses the fact that the Son of God is a distinct person from the Father and yet one with Him in the Godhead. He is His equal, as being the perfect representation of His essence. — Hebrews, by W.E. Vine, page 254.

upholding (v.3) = carrying, supporting and energizing — preserving and directing — Colossians 1:17

by Himself purged our sins (v.3) — purification and expiation — On the cross, Christ finished the work whereby the sin question is settled.

sat down (v.3) — There was no seat in the temple for the priests because their work was never completed. But Christ’s work is finished, and so He sits at the right hand of God.

on the right hand of the Majesty (v.3) — enthroned — with power and honor

Majesty (v.3) — greatness and dignity — God the Father — as in Hebrews 8:1.

All eight statements about the Son in these three verses were predicted or intimated in the Old Testament and so were not new to the Hebrew audience. The main point of these three verses is that Christ is superior to the prophets.

I was considerably less familiar with Hebrews than I was with any of the other books I’ve studied (Romans, John, Galatians, Philippians, Acts).  After doing my study, I seriously considered not posting any of it. I’ve decided to go ahead, with this disclaimer — Hebrews is a difficult book and there is absolutely no consensus of opinion among theologians regarding the audience or the purpose of the book. I came to a conclusion that will be evident in my notes, but I’m not completely satisfied. These posts reflect my understanding at the time of my study, but I know more study is necessary.

Authorship — The commentaries I am using come to these conclusions:

Paul — Anderson, Stam, Ironside, Saphir, Pink

unknown, but leaning toward Paul — King James Bible Commentary

unknown, but leaning toward John — McLean

don’t take a stand — Vine, Wuest

other claims (not by books I’m using) include Luke, Barnabas, and Apollos (among others)

“That gospel which I preach among the Gentiles.” These words are usually read with a false emphasis. It is not “the gospel which I preach.” as contrasted with the preaching of the other Apostles, but “the gospel which I preach among the Gentiles,” as contrasted with his own preaching to Israel. And the contrast will be clear to any one who will compare his epistles to Gentile churches with his sermon to the Jews of Antioch in Pisidia. There was not a word in that sermon which might not have been spoken by any Jew who had embraced the faith of Christ at or after Pentecost. It is based entirely on the history, and the promises and hopes, of Israel, and upon the coming and work of Christ as recorded in the Gospels — the salvation, as Hebrews expresses it, “confirmed unto us by that that heard Him.” Writing as an Israelite to Israelites, the words of Hebrews 2:2 are just what we should expect from the Apostle Paul. They are the precise counterpoint of his words recorded in Acts 13:26, 33. And if the one passage be proof that he could not have been the author of Hebrews, the other is equal proof that he could not have been the preacher at Antioch.

We thus see that what appeared to be a fatal bar to the Pauline authorship of Hebrews admits of a solution which is both simple and adequate. And we can understand why the Apostle did not declare himself in the opening words, according to his usual practice. For the writer, I again repeat, was not “the Apostle to the Gentiles,” but Paul “of the stock of Israel,” “a Hebrew of the Hebrews.” to describe the book as “anonymous” is a sheer blunder; for the concluding chapter gives the clearest proof that the writer was well known to those whom he was addressing.

Due weight has never been given to this fact in estimating the value of the general testimony of the Greek Fathers that the writer was the Apostle Paul. To attribute equal value to the statements of certain Latin Fathers of a later day betrays ignorance of the science of evidence. The testimony of the earlier Fathers, moreover, is confirmed in the most striking way by the explicit statement of 2 Peter 3:15, that Paul did in fact write an Epistle to Hebrews. And if this be not that Epistle, what and where can it be? — Types in Hebrews, by Sir Robert Anderson, pages 10-11.

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There is considerable evidence of a technical nature which points to Paul as the author of Hebrews.

1. It is evident from 2 Peter 3:15 that Paul did write a letter to Hebrews. If the epistle we are now considering is not that letter, where is it? What has become of it? We have no evidence of any other such letter. And the next verse, 2 Peter 3:16 indicates that all of Paul’s epistles are inspired of God and that it is “unlearned and unstable” men who “wrest” them “to their own destruction.” Is part of God’s Word, then, missing?

2. The author of Hebrews wrote from prison in Italy (13:18-24) and we know that Paul was a prisoner in Rome. Also, he hoped soon to be released (13:19, 23; cf. Philippians 2:17-24). Further, he sent greetings to the Hebrew Christians from the saints in Italy, not merely in Rome (13:24), and who would be so apt to know believers throughout Italy as Paul.

3. The writer addresses those who had (on another occasion) shown compassion toward him in his bonds (10:34). Now we know that Paul had spent more than two years in prison in Caesarea in Palestine (Acts 23:23; 24:27) before sailing for Rome and that many Jewish believers in that vicinity had been solicitous of his welfare.

4. Timothy is mentioned in 13:23. He had been the writer’s fellow-prisoner until recently and was now expected shortly to travel with him. Was Timothy thus closely associated with anyone else beside Paul? We know how close a companion he was to Paul, how two of Paul’s prison epistles, Philippians and Colossians, were written jointly with Timothy, and how the Philippians letter expresses Paul’s hope to send Timothy to Philippi “so soon as I shall see how it will go with me” (Philippians 2:19, 23). Does not all this point to Paul as the author of Hebrews?

5. Finally, the style of the epistle, we feel, points to Paul as its author. It is argued by some that the style of the Hebrews Epistle differs too widely from that of his Gentile epistles to admit of its authorship by Paul. But should we not expect an epistle written to Hebrews to differ widely in style and approach from one written to Gentiles? And as to the writer’s thorough and intimate acquaintance with the Law, the priesthood and Judaism, who would qualify as well as Paul? (Acts 22:3; Galatians 1:14). — The Epistle to the Hebrews, by C.R. Stam, pages 15-17.

Date

The evidence clearly places Hebrews within the first century. The allusions to Hebrews by Clement of Rome demand a date prior to A.D. 96. The reference to Timothy as still living (13:23) likewise demands a date within the first century. … Evidently the date precedes A.D. 70; for throughout all the discourses on the tabernacle ritual, not once is any allusion made regarding the destruction of the Temple by the Romans. The Jewish sacrificial system still appears to be in effect (8:4; 10:8, 11). Further, since these [believers] had not undergone persecution unto death (12:4), the epistle apparently predates the last days of Nero in the late sixties. A date within the mid-sixties conforms to the known data. — King James Bible Commentary, page 1672.

Audience — The commentaries all conclude, and I agree, that the audience was Jewish. But which Jews? I will make one point regarding the audience that I didn’t see in any of the commentaries (so far). Is it possible that Hebrews was written to Jews who were saved under the Kingdom gospel (given at Pentecost), who received the Holy Spirit “written on their hearts” as Joel prophesied, but who were still practicing Jews. The temple was about to be destroyed, and so these believers were about to lose the ability to practice their faith. The writer of Hebrews demonstrated how Christ is better than the Jewish system as given in the Old Testament law and encouraged the Jews of his day to transfer their faith from the system (which pointed to Christ) to Christ Himself.

Resources — The books I’m using, to one degree or another, in my study are (in no particular order):

Types in Hebrews, by Sir Robert Anderson (Kregel Publications) — This isn’t a verse-by-verse study, so I only dipped into it occasionally. I intend to read it through when I’ve completed the study.)

Hebrews in the Greek New Testament, by Kenneth S. Wuest (Wm. B. Eerdmans Publishing Company — 1947)

M.A.D. about Hebrews, by Terence D. McLean (Discerning the Times Publishing Co., Inc. — 2010)

Hebrews, by W.E. Vine (Thomas Nelson Publishers)

Studies in the Epistle to the Hebrews, by H.A. Ironside (Loizeaux Brothers — 1932)

King James Bible Commentary (Thomas Nelson Publishers — 1999)

The Epistle to the Hebrews: Who Wrote It and Why?, by C.R. Stam (Worzalla Publishing Co. — 1991) — This also isn’t a verse-by-verse study. I read it before I began and dipped into it when on a topic it covered.)

An Exposition of Hebrews, by Arthur W. Pink (Wilder Publications) — I quit using this regularly after chapter six because it was ponderous and redundant and, frankly, because I found some of Pink’s conclusions ridiculous. I discovered that the thought of having to wade through Pink was keeping me from regularly pursuing, and certainly from enjoying, my study.

The Epistle to the Hebrews, by Adolph Saphir (Christian Alliance Publishing Co.) — I only had the first volume, through chapter 7, but I quit using him regularly much earlier because he is quoted so extensively by Pink.