THE ARGUMENT Some few Greek copies not having the name of the apostle Paul prefixed to this Epistle, though most of them have, hath made many doubt concerning the writer of it, as others, especially heretics, of its authority.

God: the apostle designing the conviction of these Hebrews by this discourse, enters on it solemnly, that if a God can awe them, the consideration of Him should gain credit to his doctrine.

Hath in these last days; the gospel day, last, as after the days of the old world, and after the law given to Israel by Moses: the days of the fourth kingdom of the Roman empire, in the height of which Christ came into the world, and at the end of it shall accomplish his kingdom, Dan. 2:40, Dan.

Who being the brightness; the same gospel minister, God’s Son, was, as to his person, απαυγασμα, a brightness shining out: which word sets forth the natural eternal generation of God the Son, discovering both the rise and flux of his being, and the beauteous and glorious excellency of it.

Being made so much better than the angels: this God-man, the great gospel Minister, is more excellent than angels, and so must surpass all the prophets.

The apostle here proves that Christ hath a more excellent name, and pre-eminency over angels, by Scripture texts owned by these Hebrews. He had the name of Son of God, and so had not angels; for God the Father, who hath absolute power to give and state all excellency, never said to any angel, so as…

This is a further proof of the great gospel Minister being more excellent than angels, by God’s command to them to worship him. And again, when he bringeth in the first-begotten into the world: παλιν some refer to God the Father’s speech, as: Again he saith: others think it too gross a…

He adds another demonstration of the gospel Minister’s exceeding angels, because he hath the name of God, and angels are called only God’s ministers: for the Creator of angles, who best understandeth their nature and office, by his Spirit testifieth what they are, Ps. 104:4.

In the Father’s apostrophe to the Son, he giveth him the name of God, and thereby is he proved to have a better one than angels, made by, and servants to, him; and as the great gospel Minister hath a kingdom, in which they are his ministers and servants: this proof is quoted out of Ps. 45:6–7.

Thou hast loved righteousness, and hated iniquity: the administration of this King in his kingdom is suitable to his throne and sceptre, it is all goodness; for he so loved righteousness, and hated iniquity, being righteous and holy in himself, in life and death, expiating sin, and sanctifying…

And, Thou, Lord: this connective particle joins this to the former proof, that Christ had a more excellent name than angels, even that of God. That he was God, he proved out of Ps. 45:6–7. He seconds it in this and the two following verses, which he quotes out of Ps. 102:25–27.

They shall perish; the heavens themselves instanced in, as containing the most excellent part of the creation, (such as the Gentile philosophy esteemed incorruptible), are mutable, as by the various changes, not only in the airy part of it, but in the ethereal, doth appear: the glorious lights in…

And as a vesture shalt thou fold them up: περιβολαιον is an upper garment, cloak, or coat, which a man puts on or casts off at his pleasure; when it is of no more use it is folded up and laid by: so the great gospel Minister, God the Son incarnate, shall roll up the natural heavens when useless,…

But to which of the angels said he at any time? This introduceth the last demonstration of the gospel Minister’s pre-eminency for state, office, and name, above angels.

Are they not all ministering spirits? The apostle here proves, that angels are but ministers to the great gospel Minister, and to the members of his body the church, and so must be meaner than him for state, nature, and name. This negative interrogation is a vehement assertion.