The Pulpit Commentary — Hebrews — Section 38

Vers. 7-9.-The Son and the angels. "And of the angels he saith, Who maketh his angels," etc. Here are two quotations from the Psalms; the first from Ps. civ. 4, the second from Pa. xiv. 6, 7. Whether the latter Psalm applied primarily to Solomon or any other king of ancient Israel or not, it seems to us quite clear that it applies to the ideal King, the Messiah. Our text presents additional illustrations of the great superiority of the Son to the angels. L THE ANGELS ARE MESSENGERS OJ' GoD, THE SON IS HIMSELF Gon. They are messengers who execute his behests. "His angels do his commandments, hcarkenin~ unto the voice of his word" (cf. Dan. ix. 21; Luke i. 19, 26). But the Son is called God by the Father. "Unto the Son he saith, Thy throne, 0 God, is for ever and ever." Since God the Father thus addresses him he must really be God; for he calls persons and things by names which correspond to their natures. There is a wide interval between the most honoured messenger and the only begotten Son and Heir of the Father, between the highest of created beings and the uncreated God. II. THE ANGELS ABE SERVANTS, THE SON IS THE SovEREIGN. 'l'hey are "his minis- ters." They serve him swiftly and joyfully. All their service is religious in its spirit. Their work is indeed worship. But, however important the nature of their service, however exalted its spirit, however perfect its performance, they are still servants and subjects. But the Son is the Sovereign. The Father saith unto him, "Thy throne, 0 God, is for ever und ever," etc. The throne and sceptre are symbols of royal authority. "All authority hath been given unto me," said our Lord," in heaven and on earth;" "I sat down with my Father in his throne;".." His kingdom ruleth over all.P Ill. 'l'HE ANGELS SERVE IN THE :PHENOMENA AN".> F0BOES OF NATURE, THE SON REIGNS RIGHTEOUSLY IN A SPmITUAL EMl'mE. "Who maketh his angels winds, and his ministers a flame of fire.'' 'l'hese words e.re variously interpreted. Dean Perowne (on Pa. civ. 4) says," He clothes his messengers with the might, the swiftness, the all- pervading subtilty of wind and fire." Alford's exposition is different: "He makes bis messengers winds, i.e. he causes his messengers to act in or by means of the winds ; bis servants fie.mes of fire, i.e. commissions them to assume the agency or form of flame for his purposes." And Ebrard: "'l'hroughout the New Testament (for example, Rom. viii. 38; 1 Pet. iii. 22) the angels, e.t least a class of them, are regarded as li11vdµ.m of God, i.e. as personal creatures furnished with peculiar powers, through whom God works wonders in the kingdom of nature, and whom be accordingly ' makes to be storm- winds e.nd flames of fire,' in as far as he lets them, so to speak, incorporate themselves with these elements and operations of nature. It is a truth declared in the Holy Scriptures of grent speculative importance, that the miracles of nature, for example the lightnings and trumpet-sounds ;on Sinai, are not wrought immediately e.nd directly by God, the Governor of the world, but are called forth nt bi.~ will by exalted creatures specially qualified for this work. This position the angels hold; they are there to work terrible wonrlers in the sphere of nature before the eyes of a yet uncultivated people." But the relation of the Son to man is spiritual, and his rule is supremely righteous. 'l'he eighth verso gives us three ideas concerning his government. 1. It is perfectly righteous, "'l'ho sceptre of uprightness is the sceptre of thy kingJom." (1) His rule over man as an individual is righteous. All his requirements are in harmony with and tend to promote our well-boing. In keeping his commandments "there is great reward." (2) His rule over man in his social relations is righteous. What could bo more equitable or more wise than the great rule laid down by our Lord for the regula- tion of our conduct toward each other?-" All things whatsoever ye would that men should do to you, do ye even so to them." (3) His rule over man in his relations to God is righteous. He requires us to obey, reverence, and love God. Is it not reason- able e.nd equitable that the most excellent e.nd gracious Doing should be loved? that the greatest and most glorious Being should be reverenced? that our Creator, Sustainer, e.nd t:!overeign should be obeyed? "'l'he Law is holy, and the commandment is holy and just e.nd good.'' His reign is not only equitable, but benevolent. 2. It is perfectly righteous because of his l01Je of righteo'U8ness. Ho reigns in uprightness, not as a matter of policy, rot of principle; this grand featuro of his government springs from his own  28 THE EPISTLE TO THE HEDREWS. (en. I. 1-14,