Chapter 1
1:1 God (\ho theos\). This Epistle begins like Genesis and the
Fourth Gospel with God, who is the Author of the old revelation
in the prophets and of the new in his Son. Verses 1-3 are a
_proemium_ (Delitzsch) or introduction to the whole Epistle. The
periodic structure of the sentence (1-4) reminds one of Lu
1:1-4, Ro 1:1-7, 1Jo 1:1-4. The sentence could have concluded
with \en hui“i\ in verse 2, but by means of three relatives
(\hon, di' hou, hos\) the author presents the Son as "the exact
counterpart of God" (Moffatt). Of old time (\palai\). "Long
ago" as in Mt 11:21. Having spoken (\lalˆsas\). First aorist
active participle of \lale“\, originally chattering of birds,
then used of the highest form of speech as here. Unto the
fathers (\tois patrasin\). Dative case. The Old Testament
worthies in general without "our" or "your" as in Joh 6:58;
7:22; Ro 9:5. In the prophets (\en tois prophˆtais\). As the
quickening power of their life (Westcott). So 4:7. By divers
portions (\polumer“s\). "In many portions." Adverb from late
adjective \polumerˆs\ (in papyri), both in _Vettius Valens_, here
only in N.T., but in Wisdom 7:22 and Josephus (_Ant_. VIII, 3,
9). The Old Testament revelation came at different times and in
various stages, a progressive revelation of God to men. In
divers manners (\polutrop“s\). "In many ways." Adverb from old
adjective \polutropos\, in Philo, only here in N.T. The two
adverbs together are "a sonorous hendiadys for 'variously'"
(Moffatt) as Chrysostom (\diaphor“s\). God spoke by dream, by
direct voice, by signs, in different ways to different men
(Abraham, Jacob, Moses, Elijah, Isaiah, etc.).
1:2 At the end of these days (\ep' eschatou t“n hˆmer“n
tout“n\). In contrast with \palai\ above. Hath spoken
(\elalˆsen\). First aorist indicative of \lale“\, the same verb
as above, "did speak" in a final and full revelation. In his
Son (\en hui“i\). In sharp contrast to \en tois prophˆtais\.
"The Old Testament slopes upward to Christ" (J. R. Sampey). No
article or pronoun here with the preposition \en\, giving the
absolute sense of "Son." Here the idea is not merely what Jesus
said, but what he is (Dods), God's Son who reveals the Father
(Joh 1:18). "The revelation was a _son-revelation_" (Vincent).
Hath appointed (\ethˆken\). First aorist (kappa aorist) active
of \tithˆmi\, a timeless aorist. Heir of all things
(\klˆronomon pant“n\). See Mr 12:6 for \ho klˆronomos\ in
Christ's parable, perhaps an allusion here to this parable
(Moffatt). The idea of sonship easily passes into that of
heirship (Ga 4:7; Ro 8:17). See the claim of Christ in Mt
11:27; 28:18 even before the Ascension. Through whom (\di'
hou\). The Son as Heir is also the Intermediate Agent (\dia\) in
the work of creation as we have it in Col 1:16f.; Joh 1:3. The
worlds (\tous ai“nas\). "The ages" (_secula_, Vulgate). See
11:3 also where \tous ai“nas=ton kosmon\ (the world) or the
universe like \ta panta\ (the all things) in 1:3; Ro 11:36; Col
1:16. The original sense of \ai“n\ (from \aei\, always) occurs
in Heb 5:20, but here "by metonomy of the container for the
contained" (Thayer) for "the worlds" (the universe) as in LXX,
Philo, Josephus.
1:3 Being (\“n\). Absolute and timeless existence (present
active participle of \eimi\) in contrast with \genomenos\ in
verse 4 like \ˆn\ in Joh 1:1 (in contrast with \egeneto\ in
1:14) and like \huparch“n\ and \genomenos\ in Php 2:6f. The
effulgence of his glory (\apaugasma tˆs doxˆs\). The word
\apaugasma\, late substantive from \apaugaz“\, to emit brightness
(\augˆ, augaz“\ in 2Co 4:4), here only in the N.T., but in
Wisdom 7:26 and in Philo. It can mean either reflected
brightness, refulgence (Calvin, Thayer) or effulgence (ray from
an original light body) as the Greek fathers hold. Both senses
are true of Christ in his relation to God as Jesus shows in plain
language in Joh 12:45; 14:9. "The writer is using metaphors
which had already been applied to Wisdom and the Logos"
(Moffatt). The meaning "effulgence" suits the context better,
though it gives the idea of eternal generation of the Son (Joh
1:1), the term Father applied to God necessarily involving Son.
See this same metaphor in 2Co 4:6. The very image of his
substance (\charaktˆr tˆs hupostase“s\). \Charaktˆr\ is an old
word from \charass“\, to cut, to scratch, to mark. It first was
the agent (note ending \=tˆr\) or tool that did the marking, then
the mark or impress made, the exact reproduction, a meaning
clearly expressed by \charagma\ (Ac 17:29; Re 13:16f.).
Menander had already used (Moffatt) \charaktˆr\ in the sense of
our "character." The word occurs in the inscriptions for "person"
as well as for "exact reproduction" of a person. The word
\hupostasis\ for the being or essence of God "is a philosophical
rather than a religious term" (Moffatt). Etymologically it is the
sediment or foundation under a building (for instance). In 11:1
\hypostasis\ is like the "title-deed" idea found in the papyri.
Athanasius rightly used Heb 1:1-4 in his controversy with
Arius. Paul in Php 2:5-11 pictures the real and eternal deity
of Christ free from the philosophical language here employed. But
even Paul's simpler phrase \morphˆ theou\ (the form of God) has
difficulties of its own. The use of \Logos\ in Joh 1:1-18 is
parallel to Heb 1:1-4. And upholding (\pher“n te\). Present
active participle of \pher“\ closely connected with \“n\ (being)
by \te\ and like Col 1:17 in idea. The newer science as
expounded by Eddington and Jeans is in harmony with the spiritual
and personal conception of creation here presented. By the word
of his power (\t“i rˆmati tˆs duname“s autou\). Instrumental
case of \rˆma\ (word). See 11:3 for \rˆmati theou\ (by the word
of God) as the explanation of creation like Genesis, but here
\autou\ refers to God's Son as in 1:2. Purification of sins
(\katharismon t“n hamarti“n\). \Katharismos\ is from \kathariz“\,
to cleanse (Mt 8:3; Heb 9:14), here only in Hebrews, but in
same sense of cleansing from sins, 2Pe 1:9; Job 7:21. Note
middle participle \poiˆsamenos\ like \heuramenos\ in 9:12. This
is the first mention of the priestly work of Christ, the keynote
of this Epistle. Sat down (\ekathisen\). First aorist active of
\kathiz“\, "took his seat," a formal and dignified act. Of the
Majesty on high (\tˆs megalosunˆs en hupsˆlois\). Late word from
\megas\, only in LXX (De 32:3; 2Sa 7:23, etc.), Aristeas, Heb
1:3; 8:1; Jude 1:25. Christ resumed his original dignity and
glory (Joh 17:5). The phrase \en hupsˆlois\ occurs in the
Psalms (Ps 93:4), here only in N.T., elsewhere \en hupsistois\
in the highest (Mt 21:9; Lu 2:14) or \en tois epouraniois\ in
the heavenlies (Eph 1:3,20). Jesus is here pictured as King
(Prophet and Priest also) Messiah seated at the right hand of
God.
1:4 Having become (\genomenos\). Second aorist middle
participle of \ginomai\. In contrast with on in verse 3. By so
much (\tosout“i\). Instrumental case of \tosoutos\ correlative
with \hos“i\ (as) with comparative in both clauses (\kreitt“n\,
better, comparative of \kratus\, \diaphor“teron\, more excellent,
comparative of \diaphoros\). Than the angels (\t“n aggel“n\).
Ablative of comparison after \kreitt“n\, as often. Than they
(\par' autous\). Instead of the ablative \aut“n\ here the
preposition \para\ (along, by the side of) with the accusative
occurs, another common idiom as in 3:3; 9:23. \Diaphoros\ only
in Hebrews in N.T. except Ro 12:6. Hath inherited
(\keklˆronomˆken\). Perfect active indicative of \klˆronome“\
(from \klˆronomos\, heir, verse 2), and still inherits it, the
name (\onoma\, oriental sense of rank) of "Son" which is superior
to prophets as already shown (1:2) and also to angels
(1:4-2:18) as he now proceeds to prove. Jesus is superior to
angels as God's Son, his deity (1:4-2:4). The author proves it
from Scripture (1:4-14).
1:5 Unto which (\Tini\). "To which individual angel." As a
class angels are called sons of God (Elohim) (Ps 29:1), but no
single angel is called God's Son like the Messiah in Ps 2:7.
Dods takes "have I begotten thee" (\gegennˆka se\, perfect active
indicative of \genna“\) to refer to the resurrection and
ascension while others refer it to the incarnation. And again
(\kai palin\). This quotation is from 2Sa 7:14. Note the use of
\eis\ in the predicate with the sense of "as" like the Hebrew
(LXX idiom), not preserved in the English. See Mt 19:5; Lu
2:34. Like Old English "to" or "for." See 2Co 6:18; Re 21:7
for the same passage applied to relation between God and
Christians while here it is treated as Messianic.
1:6 And when he again bringeth in (\hotan de palin eisagagˆi\).
Indefinite temporal clause with \hotan\ and second aorist active
subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\,
the reference is to the Second Coming as in 9:28. If \palin\
merely introduces another quotation (Ps 97:7) parallel to \kai
palin\ in verse 5, the reference is to the incarnation when the
angels did worship the Child Jesus (Lu 2:13f.). There is no way
to decide certainly about it. The first-born (\ton
pr“totokon\). See Ps 89:28. For this compound adjective applied
to Christ in relation to the universe see Col 1:15, to other
men, Ro 8:29; Col 1:18, to the other children of Mary, Lu
2:7; here it is used absolutely. The world (\tˆn oikoumenˆn\).
"The inhabited earth." See Ac 17:6. Let worship
(\proskunˆsat“san\). Imperative first aorist active third plural
of \proskune“\, here in the full sense of worship, not mere
reverence or courtesy. This quotation is from the LXX of De
32:43, but is not in the Hebrew, though most of the LXX MSS.
(except F) have \huioi theou\, but the substance does occur also
in Ps 97:7 with \hoi aggeloi autou\.
1:7 Of the angels (\pros tous aggelous\). "With reference to"
(\pros\) as in Lu 20:9. So "of the Son" in verse 8. Note
\men\ here and \de\ in verse 8 in carefully balanced contrast.
The quotation is from Ps 104:4. Winds (\pneumata\). "Spirits"
the word also means. The meaning (note article with \aggelous\,
not with \pneumata\) apparently is one that can reduce angels to
the elemental forces of wind and fire (Moffatt). A flame of
fire (\puros phloga\). Predicate accusative of \phlox\, old
word, in N.T. only here and Lu 16:24. Lunemann holds that the
Hebrew here is wrongly rendered and means that God makes the wind
his messengers (not angels) and flaming fire his servants. That
is all true, but that is not the point of this passage. Preachers
also are sometimes like a wind-storm or a fire.
1:8 O God (\ho theos\). This quotation (the fifth) is from Ps
45:7f. A Hebrew nuptial ode (\epithalamium\) for a king treated
here as Messianic. It is not certain whether \ho theos\ is here
the vocative (address with the nominative form as in Joh 20:28
with the Messiah termed \theos\ as is possible, Joh 1:18) or
\ho theos\ is nominative (subject or predicate) with \estin\ (is)
understood: "God is thy throne" or "Thy throne is God." Either
makes good sense. Sceptre (\rabdos\). Old word for
walking-stick, staff (Heb 11:21).
1:9 Hath anointed thee (\echrisen se\). First aorist active
indicative of \chri“\, to anoint, from which verb the verbal
\Christos\ (Anointed One) comes. See Christ's use of \echrisen\
in Lu 4:18 from Isa 66:1. With the oil of gladness (\elaion
agalliase“s\). Accusative case with \echrisen\ (second accusative
besides \se\). Perhaps the festive anointing on occasions of joy
(12:2). See Lu 1:44. Fellows (\metochous\). Old word from
\metech“\, partners, sharers, in N.T. only in Hebrews save Lu
5:7. Note \para\ with accusative here, beside, beyond, above (by
comparison, extending beyond).
1:10 Lord (\Kurie\). In the LXX, not in the Hebrew. Quotation
(the sixth) from Ps 102:26-28 through verses 10-12. Note
emphatic position of \su\ here at the beginning as in verses
11-12 (\su de\). This Messianic Psalm pictures the Son in his
Creative work and in his final triumph. Hast laid the
foundation (\ethemeli“sas\). First aorist active of \themelio“\,
old verb from \themelios\ (foundation) for which see Col 1:23.
1:11 They (\autoi\). The heavens (\ouranoi\). Shall perish
(\apolountai\). Future middle of \apollumi\. Modern scientists no
longer postulate the eternal existence of the heavenly bodies.
But thou continuest (\su de diameneis\). This is what matters
most, the eternal existence of God's Son as Creator and Preserver
of the universe (Joh 1:1-3; Col 1:14ff.). Shall wax old
(\palai“thˆsontai\). First future passive indicative of
\palaio“\, from \palaios\, for which see Lu 12:33; Heb 8:13.
1:12 A mantle (\peribolaion\). Old word for covering from
\pariball“\, to fling around, as a veil in 1Co 11:15, nowhere
else in N.T. Shalt thou roll up (\helixeis\). Future active of
\heliss“\, late form for \heiliss“\, in N.T. only here and Re
6:14, to fold together. As a garment (\h“s himation\). LXX
repeats from 11. They shall be changed (\allagˆsontai\).
Second future passive of \allass“\, old verb, to change. Shall
not fail (\ouk ekleipsousin\). Future active of \ekleip“\, to
leave out, to fail, used of the sun in Lu 23:45. "Nature is at
his mercy, not he at nature's" (Moffatt).
1:13 Hath he said (\eirˆken\). Perfect active common use of the
perfect for permanent record. This seventh quotation is proof of
the Son's superiority as the Son of God (his deity) to angels and
is from Ps 110:1, a Messianic Psalm frequently quoted in
Hebrews. Sit thou (\kathou\). Second person singular imperative
middle of \kathˆmai\, to sit, for the longer form \kathˆso\, as
in Mt 22:44; Jas 2:3. On my right hand (\ek dexi“n mou\).
"From my right." See 1:3 for \en dexiƒi\ "at the right hand."
Till I make (\he“s an th“\). Indefinite temporal clause about
the future with \he“s\ and the second aorist active subjunctive
of \tithˆmi\ with \an\ (often not used), a regular and common
idiom. Quoted also in Lu 20:43. For the pleonasm in \hupodion\
and \t“n pod“n\ (objective genitive) see Mt 5:35.
1:14 Ministering spirits (\leitourgika pneumata\). Thayer says
that \leitourgikos\ was not found in profane authors, but it
occurs in the papyri for "work tax" (money in place of service)
and for religious service also. The word is made from
\leitourgia\ (Lu 1:23; Heb 8:6; 9:21). Sent forth
(\apostellomena\). Present passive participle of \apostell“\,
sent forth repeatedly, from time to time as occasion requires.
For the sake of (\dia\). With the accusative, the usual causal
meaning of \dia\. That shall inherit (\tous mellontas
klˆronomein\). "That are going to inherit," common idiom of
\mell“\ (present active participle) with the infinitive (present
active here), "destined to inherit" (Mt 11:14). Salvation
(\s“tˆrian\). Here used of the final salvation in its
consummation. Only here in the N.T. do we have "inherent
salvation," but see 6:12; 12:17. We do not have here the
doctrine of special guardian angels for each of us, but simply
the fact that angels are used for our good. "And if so, may we
not be aided, inspired, guided by a cloud of witnesses--not
witnesses only, but helpers, agents like ourselves of the
immanent God?" (Sir Oliver Lodge, _The Hibbert Journal_, Jan.,
1903, p. 223).
