1 God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,
The book of Hebrews is a robust exposition of Old Testament passages that portray Jesus the Nazarene as the long-awaited Messiah of the Jews, the very Son of God come in human flesh to fulfill all things just as the prophets had foretold. The Hope of Israel, the Apostle and High Priest of the New Tabernacle, has defeated Death and the Devil and has ascended to the throne of His Kingdom in the Majesty on high.
This book is a masterful dissertation that dovetails with the witness of the Gospels and Epistles, but many have wondered why the writer’s name does not appear. In fact, there is no greeting at all. The book starts abruptly, without introduction, address or salutation even though the writer professes to know many of his audience personally (see Heb 6:9; 10:32-34; 13:18-19). He even shares his plans to visit them and sends them salutations from Italy (Heb 13:22-25). So the book of Hebrews, like virtually all the other epistles, was written to a particular church. Yet, for some reason the writer of Hebrews did not address the church by name. Or was it later removed for some particular reason? I believe the latter is most likely; remove the the beginnings of 1Corthians, James and 1Peter, and you will find they resemble the beginning of Hebrews. Interestingly, while we call it, “The Epistle to the Hebrews,” that word doesn’t even appear in the book. It is addressed to nobody, which is a strange, unprecedented feature among the books of the New Testament. I believe this letter was originally written to the church in Jerusalem from Rome (see note for Heb 13:25).
Nevertheless, from the earliest era of church history, the writer of Hebrews was believed to be the Apostle Paul. The internal evidences are compelling. The writer was a well-known leader in the early churches of Christ and a notorious prisoner for that Cause (Heb 10:34). And the last verses of the book seem to distinctly identify Paul as its writer (see notes Heb 13:19; 13:23). Secondly, it matches Paul’s evangelistic method of going first to the Jewish synagogue of a particular town to preach Jesus the Nazarene as the Messiah of God using the Law and the Prophets (Acts 13:15-16). His concern for the Jewish people was never far from his mind (Rom 9:1-3; 10:1; Acts 20:21-22). Surely he would have written a treatise on that subject to his own people. Paul’s epistle to the Romans is a penetrating, authoritative exposition of the Kingdom of God. The epistle to the Hebrews, which declares Jesus to be King and High Priest of this Kingdom, makes a perfect complement to Romans. Thirdly, in Hebrews 6:1-3, the writer remarks that he is known for having expounded on doctrinal subjects before and goes on to name certain ones which are found in the epistles of Paul. Also, the book of Hebrews ends just as Paul closes his other epistles: the grace of our Lord Jesus Christ be with you all (Rom 16:24; 1Cor 16:23; 2Cor 13:14; Gal 6:18; Eph 6:24; Php 4:23; Col 4:18; 1Th 5:28; 2Th 3:18; 1Tim 6:21; 2Tim 4:22; Tit 3:15; Phn 1:25; Heb 13:25). None of the other writers of the New Testament (Peter, James, John, Luke) ended their letters in this way. The only exception is the book of Revelation, which was written a couple decades later. And finally, the writer is revealed to possess eminent knowledge of the Jewish religion, yet is equally proficient in the doctrines of Christ. Highly educated and articulate, exceptionally skilled in persuasion, this writer shows himself to be a top-tier authority, a person to be respectfully heard. The opening sentence is a literary masterpiece which succinctly describes the Christ of God who has recently spoken unto us. Indeed, the book is so eloquently written that some scholars say it is not of Paul’s hand. Nevertheless, the above facts strongly suggest that he was indeed the writer, for that Apostle was especially gifted in persuasion, tact and authoritative communication.
Actually, the omission of his name from the greeting actually makes it more likely that the Apostle Paul wrote the epistle to the Hebrews. For consider this: why would a writer refrain from putting his name to this noble work? Alternatively, why was it later removed? (As I believe.) Apollos is often presented as a likely candidate, yet I cannot think of a single reason why he would not assign his name to this book. Paul on the other hand, had good cause to conceal his identity. The Hebrews are his main target in this book – those Agrippa-like Jews (Acts 26:28) who were wavering between Christ and their Old Law, as well as those “messianic” Jews who thought to keep the Law but add Jesus. Paul, the Apostle of Jesus Christ, was an infamous figure to this Jewish group. He was known far and wide as a mover of sedition among the Jews throughout the world (Acts 24:5). The appearance of his name at the beginning of a treatise on the Jewish Messiah would cause prejudiced minds to immediately dismiss it. Moreover, Paul confessed to being the Apostle to the Gentiles (Acts 9:15; Rom 11:13; Gal 2:8; 2Tim 1:11), which would make any letter of his written to the Hebrews to be, in a manner of speaking, outside his apostolic commission. As a matter of fact, by not proclaiming his authority as Apostle, Paul was following his own motto of evangelism – meeting his audience in whatever way that would be most effective to win them to Christ. Here he becomes a Jew in thought, Scripture and religion in hopes of gaining the more (1Cor 9:19-23). Not once does he openly mention the Gentiles as Christian comrades in this epistle.
The most commonly cited “evidence” that Paul did not write Hebrews is superficial – its lofty writing style does not compare to the low excellency of speech which Paul employed in his other epistles (1Cor 2:1-5). This is an inconsequential argument. After all, there is no question that Paul was capable of great eloquence. He wrote one of the masterpieces in all of human literature (1Cor 13). Yet, in his epistles he deliberately chose to preach without using the wisdom of words (1Cor 1:17). The book of Hebrews however, has a different audience and purpose. Furthermore, it was Paul’s custom to dictate his thoughts to a secretary rather than write out the letter himself. Perhaps he employed a different scribe for the book of Hebrews. And maybe he wrote this one by taking pen into his own hand. One tradition says that Timothy was Paul’s scribe for the book of Hebrews, although Clement of Alexandria thought that it was Luke, citing similarities in the texts of Acts and Hebrews. He speculated that Luke originally wrote Paul’s words in Hebrew and then translated them into Greek (see Ante-Nicene Fathers Vol 2 pg 573).
Ironically, peculiarities of grammar, style and Masoretic/Septuagint quotations are cited as proof on all sides of the debate (whether Paul, Luke, Matthew, Mark, Apollos, etc). Origen, writing about two centuries after the Apostolic Age, thought that Paul probably wrote this book, but left a little room for doubt. In my view, Luke is the second-best option to have written the book of Hebrews, for a handful of Greek words appear only in his writings (ie, Heb 5:9). On the other hand, the same can be said about the writings of Paul. However, some think that Luke was not even a Jew.
The audience and material being different, one would expect to encounter variance in writing style and vocabulary in the book of Hebrews. Yet we are compelled to notice the similarities to the Apostle Paul’s writings in Hebrews. For instance, Heb 5:12 expresses his words in Gal 4:3 and Gal 4:9, and the statement in Heb 2:8 is practically identical to that expressed in 1Cor 15:27, as also Heb 13:9 and Eph 4:14 (study also the unique features of Heb 2:15 and Rom 8:15). The usage of milk and meat are the same in Heb 5:13-14 as in 1Cor 3:1-3, and the paraphrased OT quote in Heb 10:30 is identical in the Greek to Rom 12:19. Furthermore, the expression in Heb 2:10 is found exclusively in the Pauline epistles (cf Rom 11:36; 1Cor 8:6; Col 1:17; Eph 1:10), along with various other words.
On the other hand, proponents for Luke, Apollos or others as the writer of Hebrews point out that the similarities to Paul’s writings are to be expected, for those men were close companions of Paul and had heard him speak many times (see JFB’s introductory note to Hebrews).
Affirmations that Paul was not the writer of Hebrews are often bolstered by the disparaging opinions of Martin Luther, who intensely disliked the book due to its plain warnings that a Christian can lose his salvation. In his preface, Luther claimed that Hebrews 2:3 indicates that the book was written long after the Apostles had died. Yet that cannot be correct, for the very earliest church writings quoted the book of Hebrews. Clement of Rome (ca A.D. 30-101), for example, cited from it in his epistle to the Corinthians. Furthermore, the multiple warnings to not turn again to Jewish temple worship indicate that it was written before the destruction of Jerusalem (A.D. 70).
Luther also claimed that the teachings in Hebrews went “against all the Gospels and St. Paul’s epistles…we cannot put it on the same level with the apostolic epistles.” In his view, the book did contain fine teachings, “even though wood, straw or hay be mixed in with them.” We are duly alarmed that Luther considered himself authorized and competent to classify some of Hebrews’ teachings to be on the order of “wood, straw or hay.” His prejudice against the material in Hebrews led him to reject the preponderance of evidences for Paul as it’s author.
On a personal note, while Adam Clarke is generally my first choice to read for Bible comments, I have found the JFB commentary on Hebrews to be a remarkable work; it is head and shoulders above Clarke and others. The book of Hebrews is the only New Testament book written in the genre of teaching, some venture to say that it is a sermon. Instead of new revelation or doctrine, the writer uses the Scriptures of the Old Testament for exhortation (Heb 13:22), searching out what they mean and how it should affect us. As a complement to teaching, warning is a constant theme in this book (Heb 2:1; 3:12; 4:1; 4:11; 6:4; 10:26-27; 10:38; 12:15; 12:25).
2 Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;
The same God who spoke to flesh-and-blood prophets of the Old Testament has now spoken a new message; one so important that He sent His own Son to deliver it (Mat 17:5). Jesus illustrated this truth by the parable of the vineyard (Mat 21:33-44). This divine Word was given to Man in these last days, which is a New Testament term for the present Gospel Age, the last epoch of earth’s history (see 1John 2:18). At the close of the present age, time shall no longer be (Rev 10:6-7). It might seem strange to think that the last days have stretched into 2000 years, but the Lord counts time differently than we do (2Pet 3:8).
The Greek has no pronoun or article preceding Son. “God has spoken unto us in a Son.” Whether intentional or not, this imitates Isaiah 9:6, For unto us a child is born, unto us a Son is given. It is a mystery to me why Isaiah’s great Messianic announcement is nowhere recited in the New Testament, for it depicts the Son born as a child and appointed to reign forever upon the throne of David, even while being the mighty God, the everlasting Father (Is 9:6-7).
The first chapter of Hebrews is dedicated to showing that Jesus the Messiah is not some angel or ministering spirit; no, He is God’s own Son, the express image of His person. Chapter two, on the other hand, will show that Jesus was fully human when He lived among men upon the earth. This Son was made heir of all things (1Cor 15:27-28; Rom 8:17; Php 2:9-11); He was with God in the beginning and He also made the worlds (aion, age or world; see John 1:1-3; Eph 3:9). The use of the plural is either a reference to the eras of world history (pre-flood, Israelite Covenant, New Covenant) or it describes the vast complexities of the universe (Col 1:16). There is absolutely no foundation to the idea that God has created other worlds inhabited by aliens or other life-forms.
3 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 on the right hand of the Majesty on high;
This verse expresses the fundamental purpose of the book of Hebrews – to prove the identity and work of Jesus Christ. The current chapter presents the Father and the Son as separate beings, yet here they are described as one in nature. “The Son radiates the very glory of God; He is the express image of God’s person, who also upholds all things by God’s powerful word. After having Himself purged our sins, the Son has taken His place of authority at the right hand of the Majesty on high.”
Jesus told the disciples, He that hath seen Me hath seen the Father (John 14:9) and, the Father is in Me and I in Him (John 10:38). He is the image of the invisible God…and by Him all things consist (see notes for Col 1:15-18). It is incomprehensible to me that some Christians believe that Jesus is not God in spite of the many verses that describe Him as the divine Son of God. Like begets like. A beast begets a beast and a man begets a man; God begets God. How can God’s only begotten Son not be God?
These phrases are strong evidence for the divinity of Christ, but the most powerful piece to my mind is that the Son is the express image (charakter) of His (God’s) person (hupostasis). Outside of Lev 13:28, this is the only occurrence of charakter in the Greek Scriptures. According to Strong’s, it means “an engraving, the figure stamped, an exact copy.” It adds a new dimension to the statement that Jesus is the image (eikon)of the invisible God (Col 1:15). The word hupostasis is translated substance in two memorable examples (Heb 11:1; Ps 139:15), but also carries the meaning of “confidence, or ground of foundation” (Heb 3:14; 2Cor 11:17).
The Jews had not understood from their Scriptures that the Messiah would be God Himself, yet this chapter will demonstrate that the Old Testament does contain that truth. The Son was made flesh and blood in order to live on earth and bring redemption to Mankind (John 1:14; Heb 2:14). Having spoken the worlds into existence (John 1:1-3), He continues to securely sustain them by the Word of His power. The book of Hebrews frequently describes Jesus as reigning in heaven now at the right hand of the Father (see Heb 1:3; 1:13; 8:1; 10:12; 12:2).
4 Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. 5 For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
The idea that Jesus is simply a powerful angelic being is fatally exposed to be false. Jesus is better than the angels and far above all principality and power (Eph 1:21). On account of His mighty deeds, God has highly exalted Him above every name, whether heavenly or earthly (Php 2:8-11). The Apostle also points out that Jesus obtained His more excellent name by inheritance (cf Rom 8:17; Ps 2:8). To be considered for inheritance, one must be in the correct lineage (Gal 4:1-7). Has any being, terrestrial or angelic, inherited God’s name? No, only Christ, the divine Son of God. True, the angels are called the sons of God (Job 38:7) and the saved of Christ are also called the sons of God (1John 3:2), but God has just one only begotten Son (John 3:16), who also is the express image of God (v3), the appointed heir of all things (v2).
God, speaking through David about the Messiah, declared the decree: the LORD hath said unto Me, Thou art My Son; this day have I begotten thee (Ps 2:7). Paul cited this verse in a powerful sermon at the Jewish synagogue in Antioch of Pisidia (Acts 13:33). By a voice from heaven, God declared Jesus to be His Son when He was baptized. It was a powerful fulfillment of this prophetic Messianic detail (Mat 3:17), for not only does it testify of Jesus’ true identity, it implies that He would be born among men – the only begotten of the Father (see notes on John 1:14; 3:16; 1:18). The Apostle will cite Psalms 2:7 in full later in this book (Heb 5:5).
The Messianic Psalm 110, which is quoted several times in the book of Hebrews, has a similar pronouncement: With Thee is dominion in the day of Thy power, in the splendours of Thy saints: I have begotten Thee from the womb before the morning (Ps 110:3, LXX).
The second quotation comes from God’s promise to David concerning his son, Solomon: I will be his father, and he shall be my son (1Chr 17:13; 22:10). It can also be seen in Ps 89:26, a profoundly prophetic Psalm of the New Covenant age. The former citation was actually addressed to Solomon, so at first it does not seem to be Messianic. However, Solomon is a type of Christ in that he was the anointed, beloved son of David just as Jesus Christ was the anointed, beloved Son of God. Moreover, a key aspect of God’s promise to be a father to Solomon is that David’s name and throne would be established forever. Even the non-believing Jews believed the Messiah was the intended object of this prophecy, not Solomon.
One of the key words in the book of Hebrews occurs for the first time in verse 4 – better (kreitton). It appears thirteen times in this epistle, but just five times elsewhere in the New Testament (three times in the writings of Paul and twice in the epistles of Peter). The book of Hebrews expounds the differences between the Old and the New Covenants. And in every way the New is better.
6 And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
My paraphrase: “Again, in the place that God announced His firstbegotten to the world He said, And let all the angels of God worship Him.” The quote is either from Psalms 97:7 or Deut 32:43, but in both cases one must read the Septuagint version, which differs from the Masoretic text that underlies our English versions. Psalm 97 (in the LXX) is consigned to David, when his land is established. The chapter describes the power and righteous judgment of Messiah’s kingdom and includes this detail: Let all that worship graven images be ashamed, who boast of their idols; worship him, all ye his angels. The Masoretic text has, worship Him, all ye gods (Ps 97:7).
It is more likely however, that the Apostle quotes the closing stanza of the Song of Moses, Rejoice ye heavens with Him, and let all the angels of God worship Him; rejoice ye Gentiles with His people, and let all the sons of God strengthen themselves in Him (Deut 32:43, LXX). Paul quoted this verse in Rom 15:10. This, rather than Psalms 97, is more properly an introduction of the firstbegotten to the world, for it was at the coming of Christ that the Gentiles rejoiced. It is even clearer upon reading the fuller passage in the LXX and comparing it to the prophets’ descriptive details of the Messsiah’s coming.
The quotation is another proof that Christ cannot be an angel, for, when God announced His firstbegotten to the world, He called upon the angels to worship Him. And the New Testament shows this was at least partially fulfilled at the birth of Christ, when the skies were filled with angels in great multitude, praising God and saying, Glory to God in the highest, and on earth peace, good will toward men (Luke 2:9-14).
The firstbegotten (prototokos) is a New Testament title of Christ (see Rom 8:29; Col 1:18; Heb 12:23; Rev 1:5), but it is also found in two widely separated prophecies of Christ in the Old Testament. The first is in Psalms 89:27 (see previous note) and the second is in Zechariah 12:10. From time immemorial, the family inheritance was possessed by the firstborn son.
The Christian church has largely ignored the Septuagint even though the Apostles and Christ often quoted it. We have already seen three such examples in the book of Hebrews. Paradoxically, many of the same Christians who accept the Masoretic text but reject the Septuagint, will readily accept both the Textus Receptus and the Nestle-Aland texts as valid manuscripts of the New Testaments. I am not saying the Septuagint is necessarily above the Masoretic text, but that it should be considered along with it.
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. 8 But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. 9 Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
The angels were created by God as fiery ministers to serve Him in the spiritual realm, performing His good pleasure and hearkening unto the voice of His word (Ps 103:20-21; 104:4). In rank and power the angels are above humans (Heb 2:7), they are as a flame of fire (cf Rev 19:12; 2Thes 1:8; Dan 7:9-10; Is 66:15). One reason that God created them is to carry out His will as it pertains to the earth and Mankind (see Heb 1:14).
The Son, on the other hand, is incomparably above the angels in authority and power, for He is now sitting on a heavenly throne and the sceptre of His righteous Kingdom is forever and ever (v7). These words come from the highly Messianic Psalm 45, which describes God anointing another God to be an eternal King (Ps 45:6-7). Prophecies such as these mystified the scribes and prophets of Judaism for centuries. After all, their first prophet, Moses, had taught them to recite, Hear O Israel: the Lord our God is one Lord (Deut 6:4); and Isaiah had written, I am the Lord, and there is none else, there is no God beside Me (Is 45:5). It was not until after Jesus rose from the dead that the truth of the Trinity was revealed to the Apostles. Suddenly, many of these OT details became clear, such as God talking to others when He created the world (Gen 1:26) and the name of God being plural (Elohim – the gods).
Verse 9 continues the quotation of Ps 45:6-7. It paints the joyful scene of a prince being crowned King. Jesus Christ is the God who was anointed to be above thy fellows (referring to His human contemporaries). The paradox of Christ’s dual nature (human and divine) is another mystery to our minds. He is God enthroned (v8), but walked among His fellow men as a common human being. He is perfect in divine righteousness but was born as a baby into a world ruled by iniquity. His blameless life showed Him worthy above all others to be anointed the Everlasting King (v9).
Continuing the coronation scene, God anointed His Son with the oil of gladness (agalliasis, joyful celebration). This word appears more than 20 times in the Psalms, but just once in the rest of the Septuagint (also in Luke 1:14; Jude 1:24; Luke 1:44). Relating this Davidic prophecy to Jesus Christ should have seriously caught the attention of the natural Jews, for it suddenly resolved their interpretation puzzle: Messiah, they said, would reign forever (see note for John 12:34), yet he would be just a man like all others.
10 And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: 11 They shall perish; but thou remainest; and they all shall wax old as doth a garment; 12 And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
The present quotation (v10-12) derives from the closing verses of Psalms 102, a Psalm which prophetically describes the afflicted Christ praying unto God for strength in His time of suffering. Upon reading that Psalm, it is not immediately apparent that those verses (Ps 102:25-27) speak of the Messiah instead of God the Father, although the previous verses in that chapter clearly do not refer to the Father. God the Son made the worlds (Heb 1:2). He existed in the beginning with God and all things were made by Him (John 1:1-3). He is before all things, and by Him all things consist (Col 1:16-17). Logically then, this Old Testament passage refers to God the Son as well as God the Father. It was probably a new thought to the Jews but very natural to those who understand that Jesus Christ is God who also made the heavens and earth.
Psalms 102 is a marvelous Messianic prophecy that proclaims itself to be written for a future generation of people which would be created to praise the Lord (Ps 102:18). At that time the Lord would Himself appear in His glory to build up Zion (Ps 102:16) and even the heathen would come to fear the name of the Lord (Ps 102:15). The kingdoms of the world would serve Him (Ps 102:22), for the set time to favor Zion had come (Ps 102:13). Her seed would be established before Him continually (Ps 102:28). Yet, intermingled with such promising words, the Psalm describes a Messiah of suffering, affliction and reproach, His days like a shadow, His strength weakened unto forgetting to even eat bread. Prophecies like these had greatly mystified the Jews of Jesus’ day (like the Egyptian eunuch in Acts 8:27-39), but now they made sense. The Messiah had truly come as the Son of God – eternal, divine, all-powerful – yet had taken upon Himself the form and limitations of a man.
The present material universe shall one day perish (v11). Like a man who takes off an old garment, folds it up for storage and then puts on a new one, so will God finish with His work on the earth. According to 2Peter 3:10, the heavens shall pass away with a great noise and the earth will be burned up; the very elements thereof will melt with fervent heat (also Mat 24:35; Ps 102:26). Yet, some Christian scholars dispute that the earth will literally and physically vanish away (Is 51:6). Citing several Old Testament passages (Psalms 78:69; Dan 12:3; Ps 148:1-6; Ecc 1:4; Ps 104:5), they think the earth will be cleansed and delivered from the effects of sin, but that it will remain forever (Rom 8:19-23). I explore this topic in the note for Rev 21:1 and offer Isaiah 66:22 to explain this apparent Scriptural contradiction; the present earth and heavens will indeed pass away, but God will make a new heavens and earth which shall abide forever. This verse agrees with that idea.
13 But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
This Davidic statement is one of the hardest prophetic details of the Messiah for an unbelieving Jew to explain. It is so simply stated. The full verse reads, Jehovah said unto my Adonai, Sit Thou at My right hand, until I make Thine enemies Thy footstool (Ps 110:1). Here, David called the Messiah his Lord and intimated that He was God. Jesus had challenged the Pharisees to explain this passage, but they were unable to do so (see Mat 22:41-46). The Jews thought the Messiah would be a man, a leader who would rise up in political and physical power and return their nation to supremacy among the nations of the world. Not only did Jesus fail to fulfill that hope, He rejected the Jews’ efforts to make Him such a Messiah, for which He received their scorn and ridicule.
Continuing the pattern of the Jews in Jesus’ day, some do not believe even today that Jesus Christ is God by nature. Their typical explanation for this verse is that David, in calling Jesus his Adonai, meant to say that the Messiah would be his human superior. Why then didn’t the Pharisees bring forth that argument when Jesus asked them about this prophecy? Such an easy answer, yet the lawyers and experts of the Old Testament Scriptures were not able to answer Him a word (Mat 22:46). That’s because the Jewish scholars knew that David was calling the Messiah his God. They just didn’t understand how that could be. The Old Testament had been translated into Greek as the Septuagint, the accepted Scriptures of that day; its version of Ps 110:1 is even stronger: The Lord (Kurios) said to my Lord (Kurios), Sit thou on my right hand, until I make thine enemies thy footstool. These direct words cannot be misconstrued – two persons, both the Lord.
Peter, in his famous inaugural sermon, also cited this verse to convince the Jews that they had just crucified their Messiah (Acts 2:34-36).
14 Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
Sometime before He created the universe God created the angels. According to Job 38:6-7, the angels rejoiced as the marvels of the universe burst into existence at God’s command. As supernatural (non-physical) beings, the angels are in a different class from humans. They do not marry and have offspring (Mat 22:30; Luke 20:34-36); they were not created in the image of God like Adam (Gen 1:27); they do not breathe air for life. Nor are they heirs of salvation – which is a primary point of the next chapter – meaning that the Son of God did not become an angel to atone for their sins. The angels are however, more intelligent and gifted than humans (Ps 8:3-6). They are also capable of emotion, mobility and communication. Their power and knowledge has intrigued mankind such that some are tempted to worship them (Col 2:18; Gal 1:8).
As with all of God’s creation, the angels were perfectly and spotlessly created in tremendous variety, beauty and ability. There are seraphim, cherubim, archangels, messengers and protectors. Heaven is filled with these beautiful beings (Rev 5:11; Dan 7:9-10) that are deeply interested in God’s plan unfolding upon the earth (1Pet 1:12). The Revelation portrays them in constant action, ministering in the spiritual realm concerning the things of God in perfect accordance to His will. When the angels are not working, they are singing and praising the Lamb (Rev 7:11-12).
Satan was originally created as the chief angel in God’s service, he was the anointed cherub that covereth (Eze 28:14). However, because of his surpassing beauty and wisdom he was lifted up in pride and so was cast out of God’s presence (Eze 28:11-19). A large portion of angels were deceived by Satan and also sinned against God (Rev 12:3-4; Jude 6), who has appointed them a place in the bottomless pit (2Pet 2:4). Apparently then, the angels do have the ability of choice, or at least they did at one time. Now though, they have made their choices and their eternal states are fixed. The good angels will live in heaven with the saints, but the bad angels will be tormented in hell along with all wicked men.
Presently, the angels of God and Satan are locked in spiritual struggle. The wicked angels of Satan are working to corrupt and deceive as many people as they can (Rev 12:9,12), while the angels of God are working on behalf of the faithful ones who must overcome those terrible attacks. The Christian woman’s veiling gives her power in the angelic realm according to 1Cor 11:10. The angels identify her as dedicated to living according to God’s ordained will and they specially minister on her behalf.