Hebrews 1:13

1:4-14 Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by the Father! And let us own and honour him as God; for if he had not been God, he had never done the Mediator's work, and had never worn the Mediator's crown. It is declared how Christ was qualified for the office of Mediator, and how he was confirmed in it: he has the name Messiah from his being anointed. Only as Man he has his fellows, and as anointed with the Holy Spirit; but he is above all prophets, priests, and kings, that ever were employed in the service of God on earth.

Another passage of Scripture, Ps 102:25-27, is recited, in which the Almighty power of the Lord Jesus Christ is declared, both in creating the world and in changing it. Christ will fold up this world as a garment, not to be abused any longer, not to be used as it has been. As a sovereign, when his garments of state are folded and put away, is a sovereign still, so our Lord, when he has laid aside the earth and heavens like a vesture, shall be still the same. Let us not then set our hearts upon that which is not what we take it to be, and will not be what it now is. Sin has made a great change in the world for the worse, and Christ will make a great change in it for the better. Let the thoughts of this make us watchful, diligent, and desirous of that better world. The Saviour has done much to make all men his friends, yet he has enemies. But they shall be made his footstool, by humble submission, or by utter destruction. Christ shall go on conquering and to conquer. The most exalted angels are but ministering spirits, mere servants of Christ, to execute his commands. The saints, at present, are heirs, not yet come into possession. The angels minister to them in opposing the malice and power of evil spirits, in protecting and keeping their bodies, instructing and comforting their souls, under Christ and the Holy Ghost.

{10} But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? (10) He proves and confirms the dignity of Christ revealed in the flesh, by these six evident testimonies by which it appears that he far surpasses all angels, so much so that he is called both Son, and God in Heb 1:5,6,7,8,10,13.

Seventh quotation, Psalm 109 . No one of the angels was ever enthroned at God's right hand. Sit (κάθου) Or be sitting, as distinguished from ἐκάθισεν, Hebrews 1:3, which marked the act of assuming the place. On my right hand (ἐκ δεξιῶν μοῦ) Lit. "from my right hand." The usual formula is ἐν δεξίᾳ. The genitive indicates moving from the right hand and taking the seat. The meaning is, "be associated with me in my royal dignity." Comp. Daniel 7:13, Daniel 7:14, and the combination of the Psalm and Daniel in Christ's words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22.

Hebrews 1:13. But to which of the angels said he at any time, Sit thou, &c. — In this interrogation a vehement negation is included; He said not at any time to any of the angels, as he said to his Son in the human nature, Psalm 110:1 . Sit thou on my right hand — Reign thou over the universe; till, &c. — He never spake these words, or the like, concerning them; there is no testimony to that purpose recorded in the whole book of God, the only means of such knowledge, and rule of our faith in such things. Our Lord ( Matthew 22:43 ) spake of it to the Pharisees as a thing certain, and allowed by all the Jewish doctors, that David wrote the cxth Psalm (from which this quotation is made) by inspiration of the Spirit, concerning Christ. This passage, therefore, is rightly applied to Christ by the writer of this epistle. See note on Psalm 110:1 . I make thine enemies thy footstool — The eastern princes used to tread on the necks of their vanquished enemies, in token of their utter subjection, Joshua 10:24 . And some of the more haughty ones, in mounting their horses, used their enemies as a footstool. This passage, therefore, is a prediction of the entire conquest of evil angels and wicked men, Christ’s enemies.

Are they not all ministering spirits, &c. — The apostle having proved the pre- eminence of the Son, as Mediator of the new covenant, above all the angels, from the attributes of honour and glory that are ascribed to him in the Scripture, that he might not appear to argue merely in a negative manner, from what is not said concerning them, he adds here such a description of their natures and office, or employment as shows that indeed no such thing can be rightly affirmed concerning them, as he had before manifested to be spoken and recorded concerning the Son: 1st, As to their nature, they are πνευματα , spirits, or spiritual substances; not qualities, or natural faculties, as the Sadducees imagined: and 2d, As to their offices, they are πνευματα λειτουργικα , ministering spirits. So they are termed Psalm 103:21 . Bless the Lord all ye his hosts, λειτουργοι αυτου , ye ministers of his that do his pleasure. And how they execute their office we here learn. They are εις διακονιαν αποστελλομενα , sent forth unto a ministry: δια τους μελλοντας κληρονομειν σωτηριαν , on account, or for the sake of those that shall be heirs of salvation — Perhaps this is said in allusion to the Hebrew name of angels, which properly signifies messengers. The word all is here emphatical, denoting that even the highest orders of angels, dominions, thrones, principalities, and powers bow the knee and are subject to Jesus; ministering in the affairs of the world according to his direction.

13 . until I make thine enemies thy footstool ] This same passage from Psalm 110:1 had been quoted by our Lord, in its Messianic sense, to the Scribes and Pharisees, without any attempt on their part to challenge His application of it ( Matthew 22:41-44 ). It is also referred to by St Peter in Acts 2:34 and by St Paul ( 1 Corinthians 15:25 ). The Greek expression for “till” implies entire indefiniteness of time. The reference is to the oriental custom of putting the feet on the necks of conquered kings ( Joshua 10:24 ).

(13) But to which of the angels. —The final appeal is made to that Psalm which more frequently than any other is quoted in reference to Christ, and which we have already seen to be the source of all the New Testament references to the Saviour’s session at the right hand of God. It is not necessary to say much here respecting Psalms 110, to which so many allusions will be made in the course of this Epistle. That it was regularly understood by the Jews of our Lord’s time to be a Messianic Psalm is clear both from Matthew 22:43-44 , and from the independent notices which we possess. Most probably, it stands alone amongst the Psalms as being simply prophetic: the words of Hebrews 1:1 have never been addressed either to angels or to an earthly king. On the special words of the quotation see Hebrews 1:3 . Said he at any time.—Better, hath He ever said. Until I make . . .—Literally, until I shall have made Thine enemies a footstool of Thy feet.