Hebrews 1 · The Lantern

At sundry times and in diuers maners God spake in the olde time to our fathers by the Prophetes: in these last dayes hee hath spoken vnto vs by his Sonne,

Whom he hath made heire of al things, by whome also he made the worldes,

For God had determined, as the last time drew near, to send from heaven a great leader, who should reveal to foreign nations that which was taken away from a perfidious and ungrateful people. And I will endeavour to discuss the subject in this book, if I shall first have shown that wisdom is so closely united with religion, that the one cannot be separated from the other.

For at the end of the ages the Son himself spoke to us through himself. No longer through the mediation of a prophet or the voice of saints but through himself, the only begotten, by being born into our condition, spoke with us.

14. – Then (v. 2) he describes the doctrine of the New Testament and mentions five properties. Four of these are differences from those of the Old, and one is the same. For when he had said, in many and various ways, he was indicating that every ordered multitude should be referred to one thing.

Who being the brightnes of the glory, and the ingraued forme of his person, and bearing vp all things by his mightie worde, hath by himselfe purged our sinnes, and sitteth at the right hand of the Maiestie in the highest places,

This is the way, dear friends, in which we found our salvation, Jesus Christ, the high priest of our offerings, the protector and helper of our weakness. Through him we fix our gaze on the heights of heaven. In him we see mirrored God's pure and transcendent face. Through him the eyes of our hearts have been opened.

"He sat down at the right hand of the Majesty on high" because of the flesh he put on.

24. – Having shown Christ's greatness in regard to His unique origin, the majesty of His dominion and the power of His activity, the Apostle now shows His greatness in regard to the sublimity of His glory and dignity. This is divided into two parts: in the first he shows that Christ is worthy of His dignity; in the second he discloses this dignity (v. 2c).

And is made so much more excellent then the Angels, in as much as hee hath obteined a more excellent Name then they.

Whereas the prophets ministered and the law was spoken by angels, the Son too came on earth in order to minister. The apostle was forced to add "become as much superior to angels," wishing to show that just as much as the Son excels a servant is the ministry of the Son better than the ministry of servants.

At the beginning of the epistle he compared Him with the prophets on account of the weakness of the hearers; now, continuing, he places Him above the angels, little by little leading the hearers to the truth. The word "being" is used instead of: having appeared, just as John says: "He who comes after me has been placed before me" (Jn.

45. – As mentioned above, the Apostle devotes this entire first chapter to extolling Christ over the angels by reason of His excellence; hence he lists four things pertaining to Christ's excellence: first, His origin, because He is the Son; secondly, His dominion, because He is the heir; thirdly, His power, because He made the world; fourthly, His honor, because He sits on the…

For vnto which of the Angels saide he at any time, Thou art my Sonne, this day begate I thee? and againe, I will be his Father, and he shalbe my Sonne?

And againe, when he bringeth in his first begotten Sonne into the worlde, hee saith, And let all the Angels of God worship him.

And it was never announced to any man, "Let all God's angels worship him." In fact, even though men are able to subject their fellow creatures, they will never force the angels to obey them. The angels are not materially formed. "He made," Paul says, "his angels spirits and his ministers flames of fire."

"But when He again brings." Indeed, he brings, is as if "hands over." For then He obtained the world which was voluntarily governed by Him, when He tasted death for the whole world, and when He was believed to be God. However, in order that the speech may be easily received, he said that the Father introduces the Son.

54. – Then (v.6) he speaks of Christ's dominion, whereby He is heir of all things. Here he does three things: first, he describes His dominion, particularly over the angels; secondly, the nature of that dominion on the part of the angels (v.7); thirdly, on the part of Christ (v.8). 55.

And of the Angels he saith, He maketh the spirites his messengers, and his ministers a flame of fire.

In what manner, then, did He beget Him? First of all, divine operations cannot be known or declared by any one; but nevertheless the sacred writings teach us, in which it is laid down that this Son of God is the speech, or even the reason of God, and also that the other angels are spirits of God. For speech is breath sent forth with a voice signifying something.

The mention of the angels' "service" (wind) shows their quickness, while the mention of "ministry" (flames) shows their power. When he says that the angels have been made these things, he presents how they also have the ability to be these things.

58. – Then (v. 7) the reason is given on the part of the angels, why they adore Him. As if to say: It is just that they adore, because they are ministers; hence, he says, he makes his angels winds [spirits] and his servants flames of fire [ministers]. For God sometimes acts by enlightening the intellect: 'He enlightens every man coming into the world' (Jn.

But vnto the Sonne he saith, O God, thy throne is for euer and euer: the scepter of thy kingdome is a scepter of righteousnes.

It was not only those that were honored with the high priesthood and anointed for the sake of the symbol with prepared oil who were given tribute among the Hebrews with the name Christ.

Since the Son is not a creature, but a true offspring, He is no longer referred to as "who makes," (Heb. 1:13) as is said of the angels, but rather, "Your throne, O God, is forever." The throne, however, is a sign of royalty, but the scepter is of righteousness. "The scepter of righteousness." Behold, there is another symbol of royalty, the royal scepter, and the staff.

59. – Having proved by scriptural authority that the angels are spirits, the Apostle now proves this with a reason taken on the part of Christ. Hence, he intends here to prove Christ's royal dignity. He does two things: first, he commends Christ's royal dignity; secondly, he shows His fitness for it (v. 9b).

Thou hast loued righteousnes and hated iniquitie. Wherefore God, eue thy God, hath anointed thee with the oyle of gladnes aboue thy fellowes.

Then again with respect to the flesh "Thou hast loved righteousness and hated iniquity, therefore God, even Thy God, hath anointed Thee." What is, "Thy God"? Why, after that he hath uttered a great word, he again qualifieth it. Here he hits both Jews, and the followers of Paul of Samosata, and the Arians, and Marcellus, and Sabellius, and Marcion. How?

It is when the Word was made flesh that we say he received the name of Christ Jesus. Since he was anointed with the oil of gladness—that is to say, anointed with the Spirit by God the Father—he is called Christ, or Anointed. That the anointing was of the humanity no right-minded person would doubt.

62. – Then (v. 9) he commends the goodness of the ruler. For some observe equity not for the love of justice but from fear or for glory. And such a kingdom does not last. But He observes equity for the love of justice. He says, therefore, You have loved justice. As if to say: Your scepter is just, because you have loved justice: 'Love Justice, you that judge the earth' (Wis.

And, Thou, Lord, in the beginning hast established the earth, and the heauens are the workes of thine handes.

And again he saith: "Thou Lord in the beginning hast laid the foundation of the earth, and the heavens are the works of Thine hands.

Lest you, hearing the words "when He brings the Firstborn into the world," should think that this is a gift given to Him afterwards by the Father, he now shows that He is the Creator of the world not in recent times, but from of old. This is also against Paul of Samosata, and affirms that Christ existed before Mary, since He is the Creator of creation.

67. – Above, the Apostle mentioned four things in which Christ excelled the angels, and he proved two of them, namely, that He excels them, because He is the Son and because He is the heir. Now he proves the third, namely, that He excels them in His power of acting, because through Him the Father made the world. But the Apostle proves this on the authority of the same prophet.

They shall perish, but thou doest remaine: and they all shall waxe olde as doeth a garment.

Paul also said, "They will perish," and all the other things, and again the apostle took up the same words of David. But if all the works of creation perish completely, then paradise, which is not perishable, will also perish.

"they will perish." Something greater than creation has been revealed, the transformation of the world. For all that is seen will be transformed, and they will come to incorruption. Therefore, it is said, "they will perish" from the present sight.

71. – Then (v. 11) he shows the difference between Creator and creature, and this in regard to two things which are proper to the Creator; the first is eternity; the second is immutability (v. 11c). In regard to the first he dos two things: first, he puts a limitation on the creature; secondly, no limitation on God (v. 11b). 72.

And as a vesture shalt thou folde them vp, and they shall be changed: but thou art the same, and thy yeeres shall not faile.

It is possible to see in a glance that whenever the Old Testament speaks about the divine nature, it does not speak distinctly about the Father alone, as the heretics suppose when they attempt to apply "I am God and there is no other besides me" and similar passages to the Father alone.

"like a robe you will roll them up." He indicated the ease of their change. For everything will change from decay to incorruption; and thus easily, as if one were to wrap a cloak. But if he works so easily towards the better transformation and creation, would he need to focus on the lesser creation of another?

74. – Then (v. 11b) he shows the difference between God and creature so far as immutability is concerned. In regard to this he does two things: first, he mentions the mutability of the creature; secondly, the immutability of God (v. 12b).

Vnto which also of the Angels saide he at any time, Sit at my right hand, til I make thine enemies thy footestoole?

And that God the Father of all would bring Christ to heaven after He had raised Him from the dead, and would keep Him there until He has subdued His enemies the devils, and until the number of those who are foreknown by Him as good and virtuous is complete, on whose account He has still delayed the consummation-hear what was said by the prophet David.

Therefore, he offered the first fruits of our nature to the Father. And the Father marveled at the gift, both for the worthiness of the one who presented it and for the purity of what was offered, as if to receive it with His own hands and place the gift beside Him, and said, "Sit at My right hand."

79. – Above, the Apostle proved three things in which Christ excels the angels; here he proves a fourth, namely, that He sits on the right hand of majesty, which pertains to His dignity. In regard to this he does two things: first, he adduces David's authority to show this; secondly, he shows that the angels lack this dignity (v. 14).

Are they not al ministring spirits, sent forth to minister, for their sakes which shalbe heires of saluation?

But when the comparison is challenged with an angel, I am compelled to maintain that the head over all things is the stronger of the two, to whom the angels are ministers, who is destined to be the judge of angels, if he shall stand fast in the law of God-an obedience which he refused at first.

And spiritual beings stand in this service, and the hosts and ranks of heaven are obedient unto the word of Jesus, even as Paul said, "They are ministering spirits, who are sent to minister unto those who are about to inherit life." And concerning the Apostles it is written, "They shall sit upon thrones," and this indicateth to us the greatness of their honour, and their equali…

84. – Then he shows that this dignity does not belong to the angels, when he says, Are they not all ministering spirits? Here he does three things: first, he indicated their function; secondly, the performance of that function (v. 14b); thirdly, the fruit of that performance (v. 14c). 85. – He says, therefore: Are they not all ministering spirits?

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