Hebrews 1:6

And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. AND, [ De (G1161)] - 'But.' Not only this, BUT a more decisive proof is Psalms 97:7, which shows that not only at His resurrection, but also in His being brought into the world (cf. Hebrews 9:11; Hebrews 10:5), in His incarnation (Luke 2:9), temptation (Matthew 4:10), resurrection ...

6._And again, when he bringeth or introduceth _(21) _, etc. _He now proves by another argument that Christ is above the angels, and that is because the angels are bidden to worship him. (Psalms 97:7.) It hence follows that he is their head and Prince. But it may seem unreasonable to apply that to Christ which is spoken of God only. Were we to answer that Christ is the eternal God, and therefore what belongs to God may justly be applied to him, it would not perhaps be satisfactory to all; for it would avail but little in proving a doubtful point, to argue in this case from the common attributes of God. The subject is Christ manifested in the flesh, and the Apostle expressly says, that the Spirit thus spoke when Christ was introduced into the world; but this would not have been said consistently with truth except the manifestation of Christ

4-14 Many Jews had a superstitious or idolatrous respect for angels, because they had received the law and other tidings of the Divine will by their ministry. They looked upon them as mediators between God and men, and some went so far as to pay them a kind of religious homage or worship. Thus it was necessary that the apostle should insist, not only on Christ's being the Creator of all things, and therefore of angels themselves, but as being the risen and exalted Messiah in human nature, to whom angels, authorities, and powers are made subject. To prove this, several passages are brought from the Old Testament. On comparing what God there says of the angels, with what he says to Christ, the inferiority of the angels to Christ plainly appears. Here is the office of the angels; they are God's ministers or servants, to do his pleasure. But, how much greater things are said of Christ by th...

Verse Hebrews 1:6. _AND AGAIN, WHEN HE BRINGETH IN THE FIRSTBEGOTTEN_] This is not a correct translation of the Greek, Ὁταν δε παλιν εισαγαγῃ τον πρωτοτοκον εις την οικουμενην. _But when he bringeth_ _again_, or _the second time, the first-born into the habitable_ _world_. This most manifestly refers to his _resurrection_, which might be properly considered a _second incarnation_; for as the human soul, as well as the fulness of the Godhead bodily, dwelt in the man, Christ Jesus on and during his incarnation, so when he expired upon the cross, both the _Godhead_ and the _human spirit_ left his dead body; and as on his resurrection these were reunited to his revivified manhood, therefore, with the strictest propriety, does the apostle say that the resurrection was a _second bringing_ _of him into the world_. I have tran

AND AGAIN - Margin, “When he bringeth in again.” The proper construction of this sentence probably is, “But when, moreover, he brings in,” etc. The word “again” refers not to the fact that the Son of God is brought “again” into the world, implying that he had been introduced before; but it refers to the course of the apostle’s argument, or to the declaration which is made about the Messiah in another place. “The name Son is not only given to him as above, but also in another place, or on another occasion when he brings in the first-begotten into the world.” “When he bringeth in.” When he introduces. So far as the “language” here is concerned this might refer to the birth of the Messiah, but it is evident from the whole connection that the writer means to refer to something that is said in the Old Testament. This is plain because the passage occurs among quotations designed to prove a spe...

EXPOSITION HEBREWS 1:1 EXORDIUM intimating in a succession of choice and pregnant phrases, the drift of the Epistle; a condensed summary of the coming argument. It briefly anticipates the views to be set forth in the sequel, of the revelation of God in Christ excelling far, and being destined to supersede, all that had preceded it, as being the ultimate Divine manifestation in the SON, according to the full meaning of the term involved in ancient prophecy;—of the eternal Divinity of him who was thus revealed in time as SON—of his accomplishing, as such, the reality signified by the ancient priesthood; and of his exaltation, as such, to his predestined glory and dominion on high. We find in the introduction to some of St. Paul's Epistles somewhat similar adumbrations of his subject, but none so finished

AND AGAIN, WHEN HE BRINGETH THE FIRST BEGOTTEN INTO THE WORLD;.... By "the first begotten" is meant Christ. This is a name given him in the Old Testament, and is what the Hebrews were acquainted with, and therefore the apostle uses it; it is in Psalms 89:27 from whence it seems to be taken here, and which the ancient Jews u acknowledge is to be understood of the Messiah; who, as the Son of God, is the only begotten of the Father, and was begotten from eternity, as before declared, and before any creature had a being, and therefore called the firstborn of every creature, 1 Thessalonians 1:15 and is sometimes styled the first begotten from the dead; he rose the first in time, and is the first in causality and dignity: and he may be called the firstborn, with respect to the saints,

Hebrews 1:1. In this chapter our Saviour's glorious person is very plainly set before us, and it is made the ground of our faith, and a reason why we should give the more earnest heed to his words, lest at any time we should let them slip. Hebrews 1:1. _God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son,_ The best last is ever God's rule. «Thou hast kept the best wine until now.» Prophets are a very blessed means of communication, but how much more sure, how much more condescending is it for God to speak to us by his Son! Hebrews 1:2. Whom he hath appointed heir of all thing, by whom also he m

WORLD (Greek, "oikoumenē", means "inhabited earth"). (_ See Scofield) - (Luke 2:1). _...

ANALYSIS AND ANNOTATIONS I. CHRIST, THE SON OF GOD AND His GLORY CHAPTER 1-2:4 _ 1. The Son in whom God hath spoken (Hebrews 1:1)_ 2. So much better than the angels (Hebrews 1:5) 3. Admonition and warning (Hebrews 2:1) Hebrews 1:1 Sublime is the beginning of this precious document. God who in many measures and in many ways spake of old to the fathers in the prophets, at the end of these days hath spoken to us in a Son, whom He constituted heir of all things, by whom also He made the worlds; who being the effulgence of His glory and the expression of His substance, and upholding all things by the wor