--- title: "Commentary Critical and Explanatory on the Whole Bible" author: "Robert Jamieson, A. R. Fausset and David Brown" languages: [en] shelf: "Commentaries" section: 827 of 927 url: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/827/ cite: "Robert Jamieson, A. R. Fausset and David Brown, Commentary Critical and Explanatory on the Whole Bible, section 827. Scriptura (scriptura.si), https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/827/" --- # Commentary Critical and Explanatory on the Whole Bible *Robert Jamieson, A. R. Fausset and David Brown* The Victorian standard commentary, critical and practical, from Genesis to Revelation. ## 827. Hebrews · 2 of 27 Source: https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/827/ · cite a paragraph as https://scriptura.si/works/jamieson-fausset-brown-commentary-critical-and-explanatory-on-the-whole-bible/827/#p-N [¶0] 6. And--Greek, "But." Not only this proves His superiority, BUT a more decisive proof is [Psa 97:7], which shows that not only at His resurrection, but also in prospect of His being brought into the world (compare [He 9:11]; ) as man, in His incarnation, nativity ([Lu 2:9-14]), temptation ([Mt 4:10], ), resurrection ([Mt 28:2]), and future second advent in glory, angels were designed by God to be subject to Him. Compare [1Ti 3:16], "seen of angels"; God manifesting Messiah as one to be gazed at with adoring love by heavenly intelligences ([Ep 3:10]; [2Th 1:9], ; [1Pe 3:22]). The fullest realization of His Lordship shall be at His second coming ([Psa 97:7]; [1Co 15:24], ; [Php 2:9]). "Worship Him all ye gods" ("gods," that is, exalted beings, as angels), refers to God; but it was universally admitted among the Hebrews that God would dwell, in a peculiar sense, in Messiah (so as to be in the Talmud phrase, "capable of being pointed to with the finger"); and so what was said of God was true of, and to be fulfilled in, Messiah. Kimchi says that the ninety-third through the hundred first Psalms contain in them the mystery of Messiah. God ruled the theocracy in and through Him. [¶1] the world--subject to Christ ([He 2:5]). As "the first-begotten" He has the rights of primogeniture ([Ro 8:29]); [Col 1:15], [16, 18]). In [De 32:43], the Septuagint has, "Let all the angels of God worship Him," words not now found in the Hebrew. This passage of the Septuagint may have been in Paul's mind as to the form, but the substance is taken from [Psa 97:7]. The type David, in the [Psa 89:27] (quoted in [He 1:5]), is called "God's first-born, higher than the kings of the earth"; so the antitypical first-begotten, the son of David, is to be worshipped by all inferior lords, such as angels ("gods," [Psa 97:7]); for He is "King of kings and Lord of lords" ([Re 19:16]). In the Greek, "again" is transposed; but this does not oblige us, as Alford thinks, to translate, "when He again shall have introduced," &c., namely, at Christ's second coming; for there is no previous mention of a first bringing in; and "again" is often used in quotations, not to be joined with the verb, but parenthetically ("that I may again quote Scripture"). English Version is correct (compare [Mt 5:33]; Greek, [Joh 12:39]). [¶2] 7. of--The Greek is rather, "In reference TO the angels." [¶3] spirits--or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [Alford]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So [Psa 18:10], "a cherub ... the wings of the wind." [He 1:14], "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), [Is 6:1]. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the [Psa 104:3], , the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit ([Jud 6:11]); at other times to stand ([Is 6:2]); at times to resemble women ([Zec 5:9]); at other times to resemble men ([Ge 18:2]); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator ([He 1:10]): not begotten from everlasting, nor to be worshipped, as the Son ([Re 14:7]; , ). [¶4] 8. O God--the Greek has the article to mark emphasis ([Psa 45:6], ). [¶5] for ever ... righteousness--Everlasting duration and righteousness go together ([Psa 45:2]; ). [¶6] a sceptre of righteousness--literally, "a rod of rectitude," or "straightforwardness." The oldest manuscripts prefix "and" (compare [Es 4:11]). [¶7] 9. iniquity--"unnrighteousness." Some oldest manuscripts read, "lawlessness." [¶8] therefore--because God loves righteousness and hates iniquity. [¶9] God ... thy God--Jerome, Augustine, and others translate [Psa 45:7], "O God, Thy God, hath anointed thee," whereby Christ is addressed as God. This is probably the true translation of the Hebrew there, and also of the Greek of Hebrews here; for it is likely the Son is addressed, "O God," as in [He 1:8]. The anointing here meant is not that at His baptism, when He solemnly entered on His ministry for us; but that with the "oil of gladness," or "exulting joy" (which denotes a triumph, and follows as the consequence of His manifested love of righteousness and hatred of iniquity), wherewith, after His triumphant completion of His work, He has been anointed by the Father above His fellows (not only above us, His fellow men, the adopted members of God's family, whom "He is not ashamed to call His brethren," but above the angels, fellow partakers in part with Him, though infinitely His inferiors, in the glories, holiness, and joys of heaven; "sons of God," and angel "messengers," though subordinate to the divine Angel--"Messenger of the covenant"). Thus He is antitype to Solomon, "chosen of all David's many sons to sit upon the throne of the kingdom of the Lord over Israel," even as His father David was chosen before all the house of his father's sons. The image is drawn from the custom of anointing guests at feasts ([Psa 23:5]); or rather of anointing kings: not until His ascension did He assume the kingdom as Son of man. A fuller accomplishment is yet to be, when He shall be VISIBLY the anointed King over the whole earth (set by the Father) on His holy hill of Zion, [Psa 2:6], . So David, His type, was first anointed at Bethlehem ([1Sa 16:13]; [Psa 89:20]); and yet again at Hebron, first over Judah ([2Sa 2:4]), then over all Israel ([2Sa 5:3]); not till the death of Saul did he enter on his actual kingdom; as it was not till after Christ's death that the Father set Him at His right hand far above all principalities ([Ep 1:20], ). The forty-fifth Psalm in its first meaning was addressed to Solomon; but the Holy Spirit inspired the writer to use language which in its fulness can only apply to the antitypical Solomon, the true Royal Head of the theocracy. [¶10] 10. And--In another passage ([Psa 102:25-27]) He says. [¶11] in the beginning--English Version, [Psa 102:25], "of old": Hebrew, "before," "aforetime." The Septuagint, "in the beginning" (as in [Ge 1:1]) answers by contrast to the end implied in "They shall perish," &c. The Greek order here (not in the Septuagint) is, "Thou in the beginning, O Lord," which throws the "Lord" into emphasis. "Christ is preached even in passages where many might contend that the Father was principally intended" [Bengel]. [¶12] laid the foundation of--"firmly founded" is included in the idea of the Greek. [¶13] heavens--plural: not merely one, but manifold, and including various orders of heavenly intelligences ([Ep 4:10]). [¶14] works of thine hands--the heavens, as a woven veil or curtain spread out. [¶15] 11. They--The earth and the heavens in their present state and form "shall perish" ([He 12:26], ; [2Pe 3:13]). "Perish" does not mean annihilation; just as it did not mean so in the case of "the world that being overflowed with water, perished" under Noah ([2Pe 3:6]). The covenant of the possession of the earth was renewed with Noah and his seed on the renovated earth. So it shall be after the perishing by fire ([2Pe 3:12], ). [¶16] remainest--through (so the Greek) all changes. [¶17] as ... a garment--([Is 51:6]). [¶18] 12. vesture--Greek, "an enwrapping cloak." [¶19] fold them up--So the Septuagint, [Psa 102:26]; but the Hebrew, "change them." The Spirit, by Paul, treats the Hebrew of the Old Testament, with independence of handling, presenting the divine truth in various aspects; sometimes as here sanctioning the Septuagint (compare [Is 34:4]; [Re 6:14]); sometimes the Hebrew; sometimes varying from both. [¶20] changed--as one lays aside a garment to put on another. [¶21] thou art the same--([Is 46:4]; Mal 3:6). The same in nature, therefore in covenant faithfulness to Thy people. [¶22] shall not fail--Hebrew, "shall not end." Israel, in the Babylonian captivity, in the hundred second Psalm, casts her hopes of deliverance on Messiah, the unchanging covenant God of Israel. [¶23] 13. Quotation from [Psa 110:1]. The image is taken from the custom of conquerors putting the feet on the necks of the conquered ([Jos 10:24], ). [¶24] 14. ministering spirits--referring to [He 1:7], "spirits ... ministers." They are incorporeal spirits, as God is, but ministering to Him as inferiors. [¶25] sent forth--present participle: "being sent forth" continually, as their regular service in all ages. [¶26] to minister--Greek, "unto (that is, 'for') ministry." [¶27] for them--Greek, "on account of the." Angels are sent forth on ministrations to God and Christ, not primarily to men, though for the good of "those who are about to inherit salvation" (so the Greek): the elect, who believe, or shall believe, for whom all things, angels included, work together for good ([Ro 8:28]). Angels' ministrations are not properly rendered to men, since the latter have no power of commanding them, though their ministrations to God are often directed to the good of men. So the superiority of the Son of God to angels is shown. They "all," how ever various their ranks, "minister"; He is ministered to. They "stand" ([Lu 1:19]) before God, or are "sent forth" to execute the divine commands on behalf of them whom He pleases to save; He "sits on the right hand of the Majesty on high" ([He 1:3], ). He rules; they serve. ### Chapter 2 ### He 2:1-18. Danger of Neglecting So Great Salvation, First Spoken by Christ; to Whom, Not to Angels, the New Dispensation Was Subjected; though He Was for a Time Humbled below the Angels: This Humiliation Took Place by Divine Necessity for Our Salvation [¶30] 1. Therefore--Because Christ the Mediator of the new covenant is so far ([He 1:5-14]) above all angels, the mediators of the old covenant. [¶31] the more earnest--Greek, "the more abundantly." [¶32] heard--spoken by God ([He 1:1]); and by the Lord ([He 2:3]). [¶33] let them slip--literally "flow past them" ([He 4:1]). [¶34] 2. (Compare [He 2:3].) Argument a fortiori. [¶35] spoken by angels--the Mosaic law spoken by the ministration of angels ([De 33:2]; [Psa 68:17]; [Ac 7:53]; [Ga 3:19]). When it is said, [Ex 20:1], "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone. [¶36] was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it. [¶37] transgression--by doing evil; literally, overstepping its bounds: a positive violation of it. [¶38] disobedience--by neglecting to do good: a negative violation of it. [¶39] recompense--([De 32:35]). [¶40] 3. we--who have received the message of salvation so clearly delivered to us (compare [He 12:25]). [¶41] so great salvation--embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life ([He 2:10]). [¶42] which--"inasmuch as it is a salvation which began," &c. [¶43] spoken by the Lord--as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels ([He 2:2]). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare [He 2:5]). Angels recognize Him as "the Lord" ([Mt 28:6]; [Lu 2:11]). [¶44] confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts ([He 2:4]).