Hebrews Chapter 1
Introduction to the Book of Hebrews – Graduate-Level Expositional Notes
The Epistle to the Hebrews is one of the most theologically rich and intellectually challenging books of the New Testament. It is not addressed to a specific church or location, but to Jewish believers—those who had come to faith in Jesus as the Messiah but were tempted to return to Judaism under pressure and persecution.
1. Purpose and Theme
Hebrews presents Jesus Christ as the ultimate and final revelation of God. It portrays Him as superior to all that came before—prophets, angels, Moses, Joshua, and the Levitical priesthood. The central theme is the superiority of Christ and the sufficiency of His once-for-all atonement under the New Covenant. This book warns against apostasy and urges believers to maturity, perseverance, and faithfulness, especially in light of coming judgment and the believer's inheritance in the millennial kingdom.
Hebrews challenges both soteriology (doctrine of salvation) and eschatology (doctrine of end times), focusing not merely on justification but sanctification and glorification—bringing many sons to glory (Hebrews 2:10).
2. Authorship
The epistle is technically anonymous. While many suggest Paul, others propose Apollos, Barnabas, or even Priscilla. However, several stylistic and theological clues suggest Pauline authorship:
The closing salutation, “Grace be with you all” (Hebrews 13:25), is Paul's consistent personal token (cf. 2 Thessalonians 3:17-18).
Timothy is mentioned in Hebrews 13:23, a known associate of Paul (cf. Philippians 2:19-22).
The structure of arguments, reliance on Old Testament citations from the Septuagint (LXX), and rhetorical style closely mirror Pauline theology.
Peter acknowledges that Paul wrote to Jewish believers (cf. 2 Peter 3:15-16).
Most likely, Paul withheld his name due to widespread Jewish hostility toward his Gentile mission and his controversial status among Jews, especially those in Jerusalem (cf. Acts 21:27-22:22). The anonymity of the epistle likely served to avoid prejudicing the audience.
3. Recipients
The epistle is clearly written to Jewish believers:
Referred to as “brethren” (Hebrews 3:1, 12), “beloved” (Hebrews 6:9), “partakers of the heavenly calling” (Hebrews 3:1).
They were second-generation Christians who had heard the gospel from eyewitnesses (Hebrews 2:3-4).
They were familiar with the Temple and Levitical systems, and many were tempted to return to them.
They had suffered persecution and were growing weary (Hebrews 10:32-36; 12:3-4).
They had been believers long enough to be expected to teach others (Hebrews 5:12), but many were spiritually immature.
4. Key Objectives of the Author
Prevent Apostasy – to warn Jewish believers against turning back to Judaism (Hebrews 2:1-4; 10:26-31).
Encourage Maturity – to exhort them to grow in spiritual understanding and practice (Hebrews 5:11–6:3).
Offer Comfort Amid Persecution – to give confidence in the superiority and finality of Christ’s priesthood and promise (Hebrews 11:1–12:3).
5. Structure of the Epistle
The book follows a doctrinal-to-practical format:
I. Jesus: The New and Better Deliverer (Chapters 1–7)
Better than Angels (Chapters 1–2)
Better than Moses (Chapter 3)
Better than Joshua (Chapter 4)
Better than Aaron: High Priest of a better order (Chapters 5–7)
II. A Better Covenant (Chapters 8–10)
Better promises, sanctuary, and sacrifice.
III. Practical Application (Chapters 11–13)
Hall of Faith (Chapter 11)
Endurance and discipline (Chapter 12)
Final exhortations and Christian ethics (Chapter 13)
6. The Five Warning Passages
These are sobering exhortations to believers, not unbelievers. They do not threaten loss of salvation (justification), but warn of disqualification from reward, inheritance, and millennial blessing:
Drifting – neglect of the Word (Hebrews 2:1-4)
Disobedience – hardening through sin (Hebrews 3:7–4:13)
Dullness – immaturity and lack of growth (Hebrews 5:11–6:20)
Defiance – willful sin and contempt for Christ's blood (Hebrews 10:26-39)
Despising – rejection of God's speaking and grace (Hebrews 12:25-29)
7. Christ’s Offices in Hebrews
Prophet – God's final revelation (Hebrews 1:1–2)
Priest – after the order of Melchizedek, eternal and perfect (Hebrews 4:14–10:18)
King – Heir of all things and enthroned forever (Hebrews 1:3, 8; Psalm 45:6)
8. Salvation: Past, Present, Future
Hebrews uses “salvation” primarily in its future, eschatological sense, not as initial justification. This relates to:
Justification (Past) – Freedom from sin’s penalty (John 3:18)
Sanctification (Present) – Freedom from sin’s power (Hebrews 12:10-14)
Glorification (Future) – Freedom from sin’s presence and reward in the Kingdom (Hebrews 1:14)
9. Theological Contributions
High Christology: Christ is eternal, divine, Creator, and High Priest.
New Covenant Theology: The old is obsolete; the new is superior and eternal.
Eschatology: Emphasis on reward, inheritance, and the Millennial Kingdom (cf. Hebrews 1:8; 12:28).
Typology: The tabernacle, priesthood, sacrifices—all shadows of Christ.
Assurance: Eternal security is upheld, while warnings concern loss of reward, not salvation.
10. Conclusion
Hebrews is the “Leviticus of the New Testament.” It explains in exhaustive detail how Christ fulfills and surpasses the Old Covenant, calling believers to mature obedience, endurance, and confident hope in the inheritance that awaits those who overcome. It remains a theological masterpiece unmatched in its exposition of Christ's priestly ministry.
A Superior Savior
A. Jesus, the Superior Savior
1. Hebrews 1:1–2a — “God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son.” (NKJV)
a. “God...” — The Divine Initiative in Revelation
The Epistle to the Hebrews opens with no greeting, no mention of the author’s name, and no thanksgiving. Instead, it begins immediately with God—a striking emphasis showing the priority of divine revelation. It presupposes the existence of God without attempting to prove it. This is consistent with the biblical pattern: “In the beginning God created the heavens and the earth” (Genesis 1:1, NKJV).
According to Psalm 19:1–4 (NKJV), “The heavens declare the glory of God; and the firmament shows His handiwork. Day unto day utters speech, and night unto night reveals knowledge.” Similarly, Romans 1:20 (NKJV) states, “For since the creation of the world His invisible attributes are clearly seen, being understood by the things that are made, even His eternal power and Godhead.”
This is not the voice of man speculating about God, but God speaking with final authority. The foundation of Hebrews is that God has spoken, and His speech demands a response.
b. “At various times and in various ways...” — The Diversity of Old Testament Revelation
The Greek terms used here—polymeros (variously) and polytropos (in many ways)—convey that God spoke piecemeal and in varied manners throughout the Old Testament era. This includes direct speech, dreams, visions, types, symbols, parables, historical narratives, and even object lessons.
Some examples:
To Moses in a burning bush: “So when the Lord saw that he turned aside to look, God called to him from the midst of the bush and said, ‘Moses, Moses!’” (Exodus 3:4, NKJV).
To Elijah by a still small voice: “And after the earthquake a fire, but the Lord was not in the fire; and after the fire a still small voice” (1 Kings 19:12, NKJV).
To Isaiah in a heavenly vision: “I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple” (Isaiah 6:1, NKJV).
To Hosea through his marriage: “When the Lord began to speak by Hosea, the Lord said to Hosea: ‘Go, take yourself a wife of harlotry and children of harlotry’” (Hosea 1:2, NKJV).
To Amos through imagery: “Thus the Lord God showed me: Behold, a basket of summer fruit” (Amos 8:1, NKJV).
These examples illustrate that God’s communication was genuine but fragmentary and progressive. Like the spectrum of light separated into various colors, the revelation in the Old Testament was dispersed. But Jesus Christ is the prism that focuses all revelation into a single, brilliant beam.
c. “Spoke in time past to the fathers by the prophets...” — The Old Covenant Framework
The prophets were the appointed messengers of God to Israel, the “fathers” being the patriarchs and leaders of the Old Testament. Though their message was inspired and authoritative, it was partial and preparatory. The Law and the Prophets pointed forward: “For the law was given through Moses, but grace and truth came through Jesus Christ” (John 1:17, NKJV).
The prophets were like torchbearers in a dark room. But now, the Son is the sunrise: “We also have the prophetic word confirmed… until the day dawns and the morning star rises in your hearts” (2 Peter 1:19, NKJV).
d. “Has in these last days spoken to us by His Son...” — The Finality of the Son’s Revelation
This phrase marks a decisive shift: not only what was said, but who said it. The verb “has spoken” (elalesen) is in the aorist tense, indicating a completed action in the past. The Son’s coming is not merely another installment of divine revelation—it is the climactic and final word.
“These last days” refers to the age of Messiah, beginning with Christ’s first coming and extending until His second. The phrase echoes Peter’s words at Pentecost: “But this is what was spoken by the prophet Joel: ‘And it shall come to pass in the last days, says God, that I will pour out of My Spirit on all flesh…’” (Acts 2:16–17, NKJV).
Importantly, Jesus did not merely bring a message about God—He is the message. “No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18, NKJV).
e. The Superiority of Christ Over the Prophets
Jesus is not just another prophet in the succession. He is the fulfillment of all prophecy, the embodiment of truth, and the exact expression of the Father's being. “For in Him dwells all the fullness of the Godhead bodily” (Colossians 2:9, NKJV).
What the prophets delivered in fragments, Jesus fulfilled in fullness. What the prophets spoke about, Jesus lived as. “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14, NKJV).
f. Authorship and Early Date Considerations
While the human author remains unnamed, early church traditions offer several possibilities:
Paul: Supported by internal references such as Hebrews 13:23, which mentions Timothy. The closing benediction “Grace be with you all” (Hebrews 13:25) is a Pauline hallmark.
Apollos: Proposed by Martin Luther due to his eloquence and command of Scripture (Acts 18:24).
Barnabas: A Levite with connections to Jerusalem, proposed by Tertullian.
Priscilla: Suggested by Adolf Harnack, though refuted by masculine grammar in Hebrews 11:32.
The lack of reference to the destruction of the Temple suggests a date before A.D. 70. The readers had not yet resisted unto bloodshed (Hebrews 12:4), and Timothy was alive and active (Hebrews 13:23), placing the epistle likely around A.D. 67–69.
g. Conclusion: God’s Last Word in Christ
God spoke progressively through the prophets, but finally and completely in His Son. The implications are clear: if Jesus is the final word, to ignore Him is to reject the voice of God. As Hebrews will later say: “See that you do not refuse Him who speaks…” (Hebrews 12:25, NKJV).
A Superior Savior
2. Hebrews 1:2b–3 — A Sevenfold Description of the Glorious Son
“…Whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high.”
(Hebrews 1:2b–3, NKJV)
This single sentence reveals seven breathtaking descriptions of the Son of God, each of which unveils His divine nature, eternal function, and redemptive authority.
a. Heir of All Things
“...Whom He has appointed heir of all things...”
This emphasizes Jesus Christ’s divine right and destiny to inherit all creation. As Colossians 1:15 says, “He is the image of the invisible God, the firstborn over all creation.” Here, “firstborn” (prototokos) does not refer to origin but preeminence, rank, and authority. The heir is the rightful owner of the Father’s estate—Jesus is not only the Heir by divine appointment, He is the rightful recipient of dominion over all (cf. Psalm 2:7-8).
“Ask of Me, and I will give You the nations for Your inheritance, and the ends of the earth for Your possession.”
(Psalm 2:8, NKJV)
b. Creator of the Worlds
“...through whom also He made the worlds...”
The term “worlds” is from the Greek word aiōnas, meaning not just the physical universe but also time, ages, and dispensations. This goes beyond the material realm into the ordering of history itself. Jesus is not only the agent of creation (cf. John 1:3), but of providential history.
“All things were made through Him, and without Him nothing was made that was made.”
(John 1:3, NKJV)
“For by Him all things were created that are in heaven and that are on earth, visible and invisible... All things were created through Him and for Him.”
(Colossians 1:16, NKJV)
c. Radiance of God’s Glory
“...who being the brightness of His glory...”
The Greek word apaugasma speaks of radiance, like the rays that shine from the sun. The Son is not a reflection of God’s glory; He is its manifestation. He is not a mirror but the beam itself. Just as we have never seen the sun itself, only its light, we have never seen the invisible God, but we behold Him in the person of Christ.
“No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.”
(John 1:18, NKJV)
d. Exact Representation of God’s Nature
“...and the express image of His person...”
This refers to the perfect imprint or charaktēr, the exact stamp or engraving of God’s essence. The word used was often employed for coins pressed from a die—what the die is to the image, Christ is to the Father. This is ontological—Jesus possesses the exact divine nature of God.
“He who has seen Me has seen the Father.”
(John 14:9b, NKJV)
“For in Him dwells all the fullness of the Godhead bodily.”
(Colossians 2:9, NKJV)
e. Upholder of All Things
“...and upholding all things by the word of His power...”
This shows Christ as the sustainer, not merely the creator. The Greek verb used here (pherōn) means active, continual bearing—He carries all things forward toward their appointed end. This includes not only the physical world but all events, lives, and destinies.
“And He is before all things, and in Him all things consist.”
(Colossians 1:17, NKJV)
“For in Him we live and move and have our being...”
(Acts 17:28a, NKJV)
f. Redeemer by His Own Work
“...when He had by Himself purged our sins...”
This highlights the completed and sufficient atonement of Christ. He purged our sins not with the blood of bulls and goats but by His own blood, once for all.
“But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.”
(Hebrews 10:12, NKJV)
“Not with the blood of goats and calves, but with His own blood He entered the Most Holy Place once for all, having obtained eternal redemption.”
(Hebrews 9:12, NKJV)
This was a priestly act—done alone, voluntarily, and with perfect sufficiency.
g. Enthroned at God’s Right Hand
“...sat down at the right hand of the Majesty on high.”
This shows that His redemptive work is finished (cf. John 19:30), and He now holds the place of honor, glory, and authority.
“The Lord said to my Lord, ‘Sit at My right hand, till I make Your enemies Your footstool.’”
(Psalm 110:1, NKJV)
“When He had by Himself purged our sins, sat down at the right hand of the Majesty on high.”
(Hebrews 1:3b, NKJV)
No Levitical priest ever sat down—because their work was never done. Christ sits because His work is finished. He sits as King, Priest, and Intercessor (cf. Hebrews 7:25).
3. Hebrews 1:4 — Jesus Is Superior to Angels
“Having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.”
(Hebrews 1:4, NKJV)
a. Superior in Status
“Having become so much better than the angels...”
Christ was always ontologically superior to angels in His divinity. However, through His incarnation, death, resurrection, and exaltation, He also became superior in function and position. As Hebrews 2:10 will later explain, “For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings.” (NKJV)
Christ’s exaltation as glorified Man, having fulfilled redemption, places Him as head over all—including angels.
b. Inherited a More Excellent Name
“...as He has by inheritance obtained a more excellent name than they.”
What is this name? It is “Son”—as the next verse makes clear: “You are My Son, today I have begotten You.” (Hebrews 1:5, NKJV)
The angels are called “sons of God” collectively in Job 1:6, but only Christ is the Son by eternal right and by redemptive triumph. His name signifies nature, status, and relationship with the Father.
c. Purpose of Emphasizing His Superiority
To contrast Christ’s gospel with the Old Covenant mediated by angels (cf. Galatians 3:19; Acts 7:53).
To correct early church heresies that attempted to reduce Christ to a created being (e.g., angelic being, Arianism).
To guard against angel worship:
“Let no one cheat you of your reward, taking delight in false humility and worship of angels...”
(Colossians 2:18, NKJV)To anchor the supremacy of Jesus as the final revelation of God:
“This is My beloved Son. Hear Him!”
(Mark 9:7, NKJV)
Summary: Sevenfold Glory of the Son in Hebrews 1:2–4
As Griffith Thomas summarized:
Christ the Heir – “Whom He has appointed heir of all things”
Christ the Creator – “Through whom also He made the worlds”
Christ the Radiance – “The brightness of His glory”
Christ the Image – “The express image of His person”
Christ the Sustainer – “Upholding all things by the word of His power”
Christ the Redeemer – “When He had by Himself purged our sins”
Christ the Ruler – “Sat down at the right hand of the Majesty on high”
B. The Scriptures Prove Jesus Is Superior to the Angels
1. Hebrews 1:5 — Jesus Is the Son of God, Not a Mere Angel
“For to which of the angels did He ever say: ‘You are My Son, today I have begotten You’? And again: ‘I will be to Him a Father, and He shall be to Me a Son’?”
(Hebrews 1:5, NKJV)
The writer to the Hebrews supports the superiority of Jesus over angels by quoting Psalm 2:7 and 2 Samuel 7:14, highlighting truths that were never spoken to any angelic being, but only to the Son.
a. “For to which of the angels did He ever say...” — God Never Said This to Angels
This rhetorical question emphasizes Christ’s unique sonship. God the Father addresses the Son in a way He never addresses angels. In Jewish thought, angels were revered as holy and exalted beings (see Acts 7:53 and Galatians 3:19), but they were never sons in the unique, personal sense attributed to Christ.
“You are My Son, today I have begotten You.” (Psalm 2:7, NKJV)
This verse is Messianic and royal. It speaks not of the origin of the Son, but of His appointment, His recognition, and His installation as King. “Begotten” here refers to the public declaration of sonship—not to Christ’s beginning, for He is eternally begotten of the Father.
“Yet I have set My King on My holy hill of Zion. I will declare the decree: The Lord has said to Me, ‘You are My Son, today I have begotten You.’” (Psalm 2:6–7, NKJV)
b. “I will be to Him a Father...” — Quoted from 2 Samuel 7:14
“I will be his Father, and he shall be My son.” (2 Samuel 7:14a, NKJV)
In context, this promise was originally directed to Solomon as part of the Davidic Covenant. But the full and ultimate fulfillment is found in Jesus Christ, the true and greater Son of David. He is not simply a king like Solomon—He is King of kings and Son of God.
No angel ever received such a covenantal promise. Jesus fulfills both the office and the relationship that these scriptures prophesy.
c. Angels as “Sons” in a Collective Sense, but Never Individually
While Job 1:6 says, “Now there was a day when the sons of God came to present themselves before the Lord,” (NKJV), this refers to angels collectively. Jesus alone is called “the only begotten Son” (John 3:16), a title never applied to angels.
2. Hebrews 1:6–7 — The Angels Worship Jesus
“But when He again brings the firstborn into the world, He says: ‘Let all the angels of God worship Him.’ And of the angels He says: ‘Who makes His angels spirits and His ministers a flame of fire.’”
(Hebrews 1:6–7, NKJV)
This section quotes from Deuteronomy 32:43 (LXX and Dead Sea Scrolls) and Psalm 104:4, revealing the proper order of authority—angels worship the Son; He is not among them, but above them.
a. “When He again brings the firstborn into the world...” — The Exalted Title “Firstborn”
The term firstborn (prototokos) does not mean Christ was created. It signifies preeminence and supremacy of rank.
“Also I will make him My firstborn, the highest of the kings of the earth.” (Psalm 89:27, NKJV)
“For I am a Father to Israel, and Ephraim is My firstborn.” (Jeremiah 31:9, NKJV)
In both verses, “firstborn” signifies position, not chronology. So too with Christ: “He is the image of the invisible God, the firstborn over all creation.” (Colossians 1:15, NKJV)
b. “Let all the angels of God worship Him.” — Worship Belongs to God Alone
This quotation from Deuteronomy 32:43 (LXX) affirms that Jesus is worshiped by angels, and that worship is commanded by God Himself.
“Rejoice, O Gentiles, with His people; and let all the angels of God worship Him...” (Deuteronomy 32:43, LXX rendering)
Angels do not receive worship (see Revelation 19:10; 22:8–9). Jesus does—thus proving His deity.
“Then I looked, and I heard the voice of many angels around the throne... saying with a loud voice: ‘Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing!’” (Revelation 5:11–12, NKJV)
This scene of heaven itself confirms that angels worship Christ. He is not among them as a peer but enthroned as Lord of Hosts.
c. “Who makes His angels spirits and His ministers a flame of fire.” — Angels Are Created Servants
This is drawn from Psalm 104:4 (NKJV):
“Who makes His angels spirits, His ministers a flame of fire.”
Angels are messengers and servants. They are created, finite beings who serve at the Lord’s command. Jesus, however, creates them and commands them. They are His angels, not His equals.
This language is majestic: “flame of fire” denotes swiftness, power, and glory—but their glory is derived. His is essential.
Summary: Superiority of Christ Over Angels
He is the Son — A relationship no angel ever received (Hebrews 1:5).
He is worshiped by angels — They honor Him as God (Hebrews 1:6).
He is Creator; they are created — He commands; they obey (Hebrews 1:7).
These verses set a clear theological foundation: angels are mighty, but Christ is infinitely superior. Worshiping Christ is not idolatry—it is obedience. Denying His superiority is blasphemy. As the Transfiguration revealed:
“And a cloud came and overshadowed them; and a voice came out of the cloud, saying, ‘This is My beloved Son. Hear Him!’” (Mark 9:7, NKJV)
3. Hebrews 1:8–12 — The Father Calls the Son Both “God” and “LORD”
Hebrews 1:8–9 (NKJV):
“But to the Son He says:
‘Your throne, O God, is forever and ever;
A scepter of righteousness is the scepter of Your kingdom.
You have loved righteousness and hated lawlessness;
Therefore God, Your God, has anointed You
With the oil of gladness more than Your companions.’”
a. “But to the Son He says...” — The Father Speaks Directly to the Son
This is the fifth Old Testament quotation in Hebrews 1 and perhaps the most striking so far. Psalm 45:6–7 is cited here by the writer to show that God the Father directly calls the Son “God.” This alone sets Jesus infinitely apart from all angelic beings.
b. “Your throne, O God, is forever and ever...” — The Son’s Deity and Eternal Kingship
This phrase ascribes full deity to the Son and confirms that His reign is eternal. The Father calls Him “O God,” using the Greek ho Theos (ὁ Θεός)—God in the definite, divine sense. This is not a functional title but a personal and ontological declaration: Jesus is God in nature and being.
To argue that Jesus is merely “a god” would be to accuse the Father of either blasphemy or error—which is unthinkable. Christ’s throne is not figurative, but literal, ruling a literal kingdom with perfect righteousness.
“For the Lord is our Judge,
The Lord is our Lawgiver,
The Lord is our King;
He will save us.”
(Isaiah 33:22, NKJV)
c. “A scepter of righteousness is the scepter of Your kingdom.”
The scepter was an emblem of rule, used by monarchs to symbolize sovereign authority. Christ's rule is characterized not by tyranny or capricious power, but by perfect righteousness—the moral standard of God Himself.
“In mercy the throne will be established;
And One will sit on it in truth, in the tabernacle of David,
Judging and seeking justice and hastening righteousness.”
(Isaiah 16:5, NKJV)
d. “Therefore God, Your God, has anointed You...” — Trinitarian Interaction
This portion of the text highlights the Trinitarian nature of God:
“God” (the Father)
“Your God” — the Father in His functional role as the Head
“You” — the Son, who shares the divine nature
“Anointed” — implying the Holy Spirit
Here we see distinct persons, all fully God, yet with roles of voluntary subordination within the economy of redemption.
“The Spirit of the Lord God is upon Me,
Because the Lord has anointed Me...”
(Isaiah 61:1a, NKJV) — a clear Messianic prophecy fulfilled in Jesus.
e. “With the oil of gladness more than Your companions.”
The "companions" (metachoi) are those who share with Him in the coming kingdom—believers (cf. Hebrews 3:14). Yet the Son is anointed above them. Though believers are co-heirs (Romans 8:17), Christ remains preeminent.
“That in all things He may have the preeminence.”
(Colossians 1:18, NKJV)
Hebrews 1:10–12 (NKJV):
“And:
‘You, Lord, in the beginning laid the foundation of the earth,
And the heavens are the work of Your hands.
They will perish, but You remain;
And they will all grow old like a garment;
Like a cloak You will fold them up,
And they will be changed.
But You are the same,
And Your years will not fail.’”
f. Psalm 102:25–27 — The Son is Eternal, Immutable, and Creator
This passage, originally spoken of Yahweh in Psalm 102, is directly applied to Jesus by the writer of Hebrews. This is not an incidental proof-text; it is deliberate and theologically profound. Christ is identified with Yahweh Himself.
g. “You, Lord, in the beginning laid the foundation of the earth...” — Creator of All
This mirrors John 1:1–3 and Colossians 1:16. Jesus is not part of creation; He is Creator:
“All things were made through Him, and without Him nothing was made that was made.”
(John 1:3, NKJV)
“For by Him all things were created that are in heaven and that are on earth...”
(Colossians 1:16, NKJV)
h. “They will perish, but You remain...” — Immutable and Eternal
The creation will one day be uncreated. The universe is subject to decay (see Romans 8:20–21). But Christ is eternal and changeless.
“For I am the Lord, I do not change...”
(Malachi 3:6, NKJV)
“Jesus Christ is the same yesterday, today, and forever.”
(Hebrews 13:8, NKJV)
i. “Like a cloak You will fold them up...” — Jesus is Sovereign Over History
This speaks to Christ’s absolute dominion over creation and time. The cosmos is His garment—worn, used, and ultimately replaced at His will (cf. Revelation 21:1). Angels don’t rule time or space—Jesus does.
4. Hebrews 1:13–14 — Jesus Sits, Angels Serve
Hebrews 1:13–14 (NKJV):
“But to which of the angels has He ever said:
‘Sit at My right hand,
Till I make Your enemies Your footstool’?
Are they not all ministering spirits sent forth to minister for those who will inherit salvation?”
a. Psalm 110:1 — A Verse Jesus Himself Quoted (cf. Mark 12:36)
The Father never told any angel to “Sit at My right hand.” This is the seventh and final quotation in Hebrews 1, drawing from one of the most frequently cited Messianic texts in the New Testament.
“The Lord said to my Lord,
‘Sit at My right hand,
Till I make Your enemies Your footstool.’”
(Psalm 110:1, NKJV)
This verse implies completed work (He sits), sovereign rule (He is at the Father’s right hand), and certain victory (His enemies will be made His footstool).
b. “Sit at My right hand...” — Authority and Completion
Unlike angels who continually stand and serve, Jesus sits—a posture of rest and dominion.
“But this Man, after He had offered one sacrifice for sins forever, sat down at the right hand of God.”
(Hebrews 10:12, NKJV)
c. “Ministering spirits sent forth...” — Angels Serve, They Do Not Rule
Angels are created to serve God and His people. They are not sons, heirs, or rulers—but ministering spirits.
“Bless the Lord, you His angels,
Who excel in strength, who do His word,
Heeding the voice of His word.”
(Psalm 103:20, NKJV)
d. “For those who will inherit salvation...” — Angels Serve the Heirs
The word “inherit” ties back to Hebrews 1:2, where Christ is the appointed Heir of all things. His co-heirs—redeemed believers—are served by the angels.
“And if children, then heirs—heirs of God and joint heirs with Christ...”
(Romans 8:17, NKJV)
Conclusion: Hebrews 1 Summary
Jesus is Superior to the Angels because:
He is the unique Son of God — Psalm 2:7
He is the rightful Davidic Heir — 2 Samuel 7:14
He is worshipped by angels — Deuteronomy 32:43
He commands the angels — Psalm 104:4
He is God and King — Psalm 45:6–7
He is Creator and Eternal — Psalm 102:25–27
He sits enthroned while angels serve — Psalm 110:1
This chapter exalts Christ as God, Creator, Redeemer, and King—with overwhelming proof from the Old Testament. The message to Jewish believers (and to us) is unmistakable: Hold fast to Jesus—there is no one greater.
