Heb. 1:6. And again, when He brings the Firstborn into the world, He says:
Christ calls His coming in the flesh a going forth, for example when He says: "A sower went out to sow" (Matt. 13:3), and again: "I came forth from the Father" (John 16:28). And rightly so, for we were outside of God, and He, having descended to us as an ambassador, living with us and cleansing us, reconciled us with the King. But Paul now calls His coming an entrance, taking this figurative expression from the example of heirs receiving some property as an inheritance. For this is what the expression "brings in" means — when the Father entrusted the universe to the Son; for then He received it into His possession, having voluntarily submitted itself, when He was also made known. And He is brought in none other way than in the flesh. For as God the Word, "He was in the world, and the world came into being through Him" (John 1:10). He presents the Father as the one bringing in the Son, in order to make the discourse agreeable. But Gregory of Nyssa and Saint Cyril understood the expression "brings in" to mean that before the incarnation He had nothing in common with creation, being incorporeal as God; but when He became incarnate, then, having partaken of creation — since He united the created in Himself — He was, as it is said, brought into creation.
Heb. 1:6. And let all the Angels of God worship Him. (cf. Ps. 96:7)
Obviously, they will worship the One Who assumed flesh. Here he also shows that He is as much superior to the angels as a master is superior to servants, just as if someone, bringing another person into a house, were to command those standing there to immediately bow down before him.
Heb. 1:7. Of the Angels it is said: Who makes His Angels spirits and His ministers a flaming fire. (cf. Ps. 103:4)
Here is the greatest difference between them: they are created, but He is not created. The expression "You make" means bringing from non-existence into existence. He has superiority not only over the angels alone, but also over all ministering powers. He did not say "made," but "make," that is, preserving by the Word through which they were created. There is a similar expression in the Gospel: "My Father works until now" (John 5:17), that is, He sustains everything that has already been created and completed, and preserves it in order to bring it to perfection.
Heb. 1:8. But of the Son: Your throne, O God, is for ever and ever; (cf. Ps. 45:6)
Angels, he says, are created beings and creatures, for of them it is said: "You make." But the Son is not a creature: of Him it is not said: "You make"; but King, Master, God, a Throne is ascribed to Him, which is a sign of Kingship, and an eternal throne. This is against Paul of Samosata, who represents the true God and eternal King as a mere man; and against Arius.
Heb. 1:8. The scepter of Your kingdom is a scepter of righteousness.
Here is another sign of the kingdom.
Heb. 1:9. You have loved righteousness and hated lawlessness,
These words refer to Him as the incarnate God the Word, since with the assumption of flesh He humbled Himself.
Heb. 1:9. Therefore God, Your God, has anointed You with the oil of gladness beyond Your companions.
This is against the Jews, and Sabellius, and Marcellus, since it indicates two persons, saying: God and God. And against the Marcionites, who think that the Son did not assume flesh, because it is not the divinity that is anointed, but the humanity. Therefore he says: "O God, God has anointed You," that is, Your Father according to divinity, and God according to the flesh. "With the oil of gladness," that is, with the Holy Spirit, above all other men. For Christ received the Spirit "not by measure" (Jn. 3:34), not as one lacking power, but was anointed with the entire fullness both of the anointing and of the One who anoints. His partakers are all spiritual persons, as those sanctified by the same partaking. And those who, being perfect in the law and spiritual, received the Spirit through faith in Christ. Which is why they were also called anointed ones, as for example: "Do not touch My anointed ones" (Ps. 105:15). But far more well-known are those partakers of Christ by grace who shared in His death in baptism and were anointed with the Spirit, who is called "the oil of gladness." Who freed us from grief over sins and brought it about for us that we are comforted by the hope of future blessings. That the name "God" stands in place of: O God! (ὦ θεέ), a trustworthy witness is the adversary Symmachus, who rendered it thus: "Therefore God, Your God, has anointed You with the oil of gladness above Your companions." Note, however, that the word "God," with the article, is said of the Son for the sake of those who say that the expression "and the Word was God" (Jn. 1:1), in which the word "God" is without the article, does not present Him as properly God.
Heb. 1:10. And: Lord, in the beginning You laid the foundation of the earth, and the heavens are the work of Your hands; (cf. Ps. 102:25)
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. And against Arius, who considered Him an assistant or rather an instrument, since it was said above: "through Whom He also made the ages" (Heb. 1:2). Here He is presented as Creator. See how the teaching about the uncreated being and the teaching about the dispensation are joined together, and sometimes on account of the former it is lofty, and sometimes on account of the latter it is lowly.
Heb. 1:11. They shall perish, but You remain; and they all shall grow old,
Heb. 1:12. As a garment, and as a vesture You shall fold them up, and they shall be changed; but You are the same, and Your years shall not fail. (cf. Ps. 102:27-28)
He suggests something more important than creation, namely, the transformation of the world. Everything will be changed from corruption to incorruption, and so easily, as if someone were rolling up a garment. If He will so easily accomplish the transformation and conversion of the world into something better, could He have had need of anyone else in the original formation of the world? It is no small consolation here for suffering believers to know that things will not remain in such a state, but will receive a transformation, and that He whom they worship lives and will always live. For "Your years will not come to an end."
Heb. 1:13. To which of the Angels did God ever say: "Sit at My right hand, until I make Your enemies a footstool for Your feet"? (cf. Ps. 110:1)
Here he again encourages them; and indeed, will not their enemies be defeated, and their enemies are also enemies of Christ. It is not because the Son is powerless that it is said the Father will subject the enemies, for the Son, Who will judge there, could all the more repay them here, but rather to show what honor the Father bestowed upon the Son. That the Father is angry at the enemies of the Son, is this not a sign of honor? Is this not a sign of great love for the Son? This is discussed more extensively in the First Epistle to the Corinthians.
Heb. 1:14. Are they not all ministering spirits, sent forth to minister for those who are to inherit salvation?
He elevates the minds of his listeners, showing the great care of God for us, if He even appointed angels, who surpass us, to serve our salvation. He also seems to attack certain people who render excessive veneration to angels, and especially all Jews in general, who are devoted to the law given through angels and to their ministry in it, even preferring them to Christ. So, he says, do not serve them, for they are our fellow servants. See what a small distinction he draws between creatures; although there is a great distance between angels and men, he has placed them near us, for creatures are not greatly exalted above creatures. Angels ministered greatly both in the Old and in the New Testament: when they helped Joseph with counsel (Matt. 1:24), when they announced the good news to the shepherds, when they sat at the tomb and proclaimed the resurrection of Christ, and when they taught that He will come in the same manner as He ascended. An angel appeared to Cornelius (Acts 11:13), to Philip (Acts 8:26), to Peter in prison (Acts 12:7), and in general there are countless such examples. Note that it is the work of angels to serve the salvation of men, and even more so the work of Christ Himself. Therefore one must not neglect such a ministry.