Of the angels he says, “He makes his angels winds, and his servants a flame of fire.”
Parallel Translations
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Of the angels he says, “He makes his angels winds, and his servants a flame of fire.”
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And of the angels he sayth: He maketh his angels spretes and his ministres flammes of fyre.
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And of the Angels he saith, He maketh the spirites his messengers, and his ministers a flame of fire.
Cross-references (7)
Passages linked to Hebrews 1:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 104:4 He makes his messengers winds, and his servants flames of fire.
- Hebrews 1:14 Aren’t they all serving spirits, sent out to do service for the sake of those who will inherit salvation?
- 2 Kings 6:17 Elisha prayed, and said, “Yahweh, please open his eyes, that he may see.” Yahweh opened the young man’s eyes; and he saw: and behold, the mountain was full of horses and chariots of fire around Elisha.
- 2 Kings 2:11 As they continued on and talked, behold, a chariot of fire and horses of fire separated them, and Elijah went up by a whirlwind into heaven.
- Ezekiel 1:13-14 As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches. The fire went up and down among the living creatures. The fire was bright, and lightning went out of the fire. The living creatures ran and returned as the appearance of a flash of lightning.
- Zechariah 6:5 The angel answered me, “These are the four winds of the sky, which go out from standing before the Lord of all the earth.
- Daniel 7:10 A fiery stream issued and came out from before him. Thousands of thousands ministered to him. Ten thousand times ten thousand stood before him. The judgment was set. The books were opened.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
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John Calvin 1540 · Public Domain 7. And to the angels, etc. To the angels…
7. And to the angels, etc. To the angels means of the angels. But the passage quoted seems to have been turned to another meaning from what it appears to have; for as David is there describing the manner in which we see the world to be governed, nothing is more certain than the winds are mentioned, which he says are made messengers by the Lord, for he employs them as his runners; so also, when he purifies the air by lightnings, he shows what quick and swift ministers he has to obey his orders. But this has nothing to do with angels. Some have had recourse to an allegory, as though the Apostle explained the plain, and as they say, the literal sense allegorically of angels. But it seems preferable to me to consider this testimony is brought forward for this purpose, that it might by a similitude be applied to angels, and in this way David compares winds to angels, because they perform offices in this world similar to what the angels do in heaven; for the winds are, as it were, visible spirits. And, doubtless, as Moses, describing the creation of the world, mentioned only those things which are subject to our senses, and yet intended that higher things should be understood; so David in describing the world and nature, represented to us on a tablet what ought to be understood respecting the celestial orders. Hence I think that the argument is one of likeness or similarity, when the Apostle transfers to angels what properly applies to the winds.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Cherub, Ps 18:11.
Cherub, Ps 18:11.
Seraph, Isa. 6:2.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 7 And of the angels he saith, Who maketh…
7 And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
Ver. 7. A flame of fire] Hence they are called seraphims, because they flame, like heavenly salamanders, in the fire of pure and perfect love to God and his people; and cherubims, from their winged swiftness; swift they are as the wind; which may seem to be the sense of this text, compared with Psa 104:4-5.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain He adds another demonstration of the gospel Minister’s exceeding…
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, Psa 104:4.
Who maketh his angels spirits; he created them such as they are, spiritual, intellectual, and immortal substances, the highest in this sort and kind of creatures. πνευματα do not here signify winds, as if the Spirit compared angels to them for their swiftness and power, but spiritual, intellectual beings, as the Son of man is; and in this it is the attribute, and not the subject, that which is predicated or spoken of angels.
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And his ministers a flame of fire; they are but ministers and servants, who reveal or perform his will to those to whom God sends them; honourable officers of the great King, fulfilling his pleasure, Heb 1:14, executing all his commands, and going and coming at his beck, Psa 103:20,21. Though they are seraphims, bright, glorious, and excellent creatures, they are but the grand officers of state in heaven, encompassing God’s throne, waiting for his commands, which they obey and fulfil as swiftly as the winds or flashes of lightning could despatch them. Though they are styled by the Spirit cherubims, Gen 3:24; compare Eze 1:5; 10:1-15; and seraphims, Isa 6:6; for their light, glory, and excellency; yet still are they creatures, and below the Son, because his servants.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Still our apostle goes on, comparing Christ and the…
Still our apostle goes on, comparing Christ and the angels together, and giving a transcendent preference to their one before the other. The angels are ministering servants, but Christ a Son; the angels are the prime instruments of the Father’s providence, most zealous and active to accomplish his pleasure, by the Son is God: Thy throne, O God, is for ever and ever.
God, not by analogy and deputation, as princes are, not with a limitation and diminution, as Moses was made a god to Pharaoh, but absolutely and really, as subsisting in the divine nature; to the Son he saith, Thy throne, O God, is for ever and ever.
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Learn hence, That is the divine nature of Jesus Christ that gives stability and fixedness, yea, immutability and unchangeableness, to his throne and kingdom: Thy throne, O God, is for ever and ever. And whereas the sceptres of earthly kings are often unrighteously managed, and their thrones do ruinously fall, the sceptre of righteousness is the sceptre of Christ’s kingdom; that is, all the laws, and the whole administration of his kingdom by his word and Spirit, are all just and equal, righteous and holy: A sceptre for righteousness is the sceptre of thy kingdom.
And farther, the apostle declares, that the righteous administration of Christ in he kingdom, proceeds from his own habitual righteousness and love thereunto: Thou hast loved righteousness, and hated iniquity, and for that reason was dignified and exalted by God over and above all his fellows.
Learn hence, That Jesus Christ as Mediator, because of his love to righteousness, and hatred to sin, is dignified and advanced by God, not only above all men, byt likewise above all angels. Therefore God, even thy God, hath anointed thee above thy fellows.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Or "to the angels", as in the following verse,…
Or "to the angels", as in the following verse, "to the Son", which stands opposed to this; and the words said to them, or of them, are found in Psa 104:4
who maketh his angels spirits, and his ministers a flame of fire: this cannot be understood of the wind and lightning, and of God's making these his messengers and ministers to do his will; for such a sense is not suitable to the scope of the psalm, from whence they are taken, nor to the order of the words in which they stand; for it is not said he makes spirits, or winds, his angels, and flaming fire his ministers, but the reverse; and is contrary to the design of the apostle in citing them, which is to show the superiority of Christ to angels, of whom it is said, that they are made spirits: they are "spirits", created ones, and so differ from God the Creator: they are incorporeal ones, and so differ from men; they are immaterial, and so die not; they are spiritual substances subsisting in themselves: and they are "made" such by God the Father, and by the Son the Lord Jesus Christ, within the six days of the creation, and all at once; for it is not to be supposed that the Lord is daily making them; and this proves the Son to be God, as well as more excellent than the angels; unless this is to be understood of the daily disposal of them in providence, in causing winds, thunder, lightning, and the like. Some choose to supply the word with "as", and read, who maketh his angels as winds; for invisibility, velocity, power, and penetration: "and his ministers as a flame of fire"; and these are the same with the angels, for they are ministers to God; they attend his presence; are ready to perform any service for him; they sing his praise, and are his chariots in which he rides: and they are ministers to Christ; they attended at his incarnation: were solicitous for his preservation, ministered to him in distress, assisted at his resurrection, and accompanied him in his ascension, and will be with him at his second coming: and they are as a flame of fire, so called from their great power, force, and swiftness; and from their burning love, and flaming zeal, hence named seraphim; and because they are sometimes the executioners of God's wrath, and will descend in flaming fire, when Christ shall be revealed from heaven: angels sometimes appear in fiery forms; the chariots and horses of fire, by which Elijah was carried up to heaven, were no other than angels, in such forms: so the Jews (x) say of the angels,
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"all the angels, their horses are horses of fire, and their chariots fire, and their bows fire, and their spears fire, and all their instruments of war fire.''
And they have a notion, that an angel is half water, and half fire (y).
(x) Sepher Jetzirah, p. 16. Ed. Rittangel. (y) T. Hieros. Roshhashana, fol. 58. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Who maketh his angels - This implies, they are…
Who maketh his angels - This implies, they are only creatures, whereas the Son is eternal, ver. 8; and the Creator himself, ver. 10. Spirits and a flame of fire - Which intimates not only their office, but also their nature; which is excellent indeed, the metaphor being taken from the most swift, subtle, and efficacious things on earth; but nevertheless infinitely below the majesty of the Son. Psalm civ, 4.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Who maketh his angels spirits] They are…
Verse 7. Who maketh his angels spirits] They are so far from being superior to Christ, that they are not called God's sons in any peculiar sense, but his servants, as tempests and lightnings are. In many respects they may have been made inferior even to man as he came out of the hands of his Maker, for he was made in the image and likeness of God; but of the angels, even the highest order of them, this is never spoken. It is very likely that the apostle refers here to the opinions of the Jews relative to the angels. In Pirkey R. Elieser, c. 4, it is said: "The angels which were created the second day, when they minister before God, נעשין של אש become fire." In Shemoth Rabba, s. 25, fol. 123, it is said: "God is named the Lord of hosts, because with his angels he doth whatsoever he wills: when he pleases, he makes them sit down; Jdg 6:11: And the angel of the Lord came, and sat under a tree. When he pleases, he causes them to stand; Isa 6:2: The seraphim stood. Sometimes he makes them like women; Zec 5:9: Behold there came two women, and the wind was in their wings. Sometimes he makes them like men; Ge 18:2: And, lo, three men stood by him. Sometimes he makes them spirits; Ps 104:4: Who maketh his angels spirits. Sometimes he makes them fire; ibid. His ministers a flame of fire."
In Yalcut Simeoni, par. 2, fol. 11, it is said: "The angel answered Manoah, I know not in whose image I am made, for God changeth us every hour: sometimes he makes us fire, sometimes spirit, sometimes men, and at other times angels." It is very probable that those who are termed angels are not confined to any specific form or shape, but assume various forms and appearances according to the nature of the work on which they are employed and the will of their sovereign employer. This seems to have been the ancient Jewish doctrine on this subject.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Heb 1:7-9. Of the angels — Speaking of them;…
Heb 1:7-9. Of the angels — Speaking of them; he — David; saith, Who maketh — Or rather, who made; his angels spirits, &c. — That is, the greatest thing said of angels is, that they are beings not clogged with flesh, and who are zealous and active in the service of God like flames of fire. The expressions intimate not only their office, but also their nature, which is very excellent; the metaphor being taken from the most swift, subtle, and efficacious things on earth; but, nevertheless, infinitely below the majesty of the Son. For unto the Son he saith — Of him the psalmist speaks in more exalted language, expressive of his sovereign, universal, and everlasting dominion, saying, Thy throne — That is, thy reign, which the word throne implies; O God, is for ever and ever — These words are quoted from the 45th Psalm, which, in the opinion of “some commentators, was composed concerning Solomon’s marriage with Pharaoh’s daughter. But could Solomon, with any propriety, be addressed by the title of God? Or could it be said of him that his kingdom, which lasted only forty years, was eternal? It was not even eternal in his posterity; and with respect to his loving righteousness, and hating wickedness, it but ill applies to one who, in his old age, became an encourager of idolatry, through the influence of women. This Psalm, therefore, is applicable only to Christ. Further, Solomon’s marriage with Pharaoh’s daughter being expressly condemned as contrary to the law, (1Ki 11:2,) to suppose that this Psalm was composed in honour of that event, is certainly an ill-founded imagination. The rabbins, in their commentaries, affirm that it was written wholly concerning the Messiah. Accordingly, they translate the title of the Psalm as we do, A Song of Loves: the LXX., ωδη υπερ του αγαπητου, a song concerning the Beloved: a title justly given to the Messiah, whom God, by voices from heaven, declared his beloved Son.” — Macknight. Pierce says, “They who imagine this Psalm is an epithalamium upon Solomon’s marrying Pharaoh’s daughter, must suppose that it is here foretold that Solomon was to have a numerous progeny by her, whom he should set up for princes up and down the world, by one of whom he should be succeeded, 1Ki 11:16, Instead of thy father shall be thy children, when thou mayest make princes in all the earth. But this cannot be true; for besides that we read not of any children Solomon had by Pharaoh’s daughter, it is certain that Rehoboam, who succeeded him, was the son of Naamah, an Ammonitess, 2Ch 12:13. And so far was he from being able to set his sons to rule over other countries, that it was with great difficulty his successors kept two tribes of the twelve steadfast to them. The whole tenor of the Psalm directs us plainly to understand it of some excellent prince, who was highly favoured of God, and not of such a degenerate one as Solomon became, God also having testified his displeasure against him. Further, how unlikely is it that Heb 1:2 should be understood of Solomon? Nothing could be more suitably said of Christ than what we there meet with: Grace is poured into thy lips, therefore God hath blessed thee for ever: but was such language fit to be used concerning a man who became a most notorious idolater? Was not the promise conditional that was made to Solomon of blessedness, and had he not forfeited it by breaking the condition? The last verse of the Psalm seems also very unlikely to belong to Solomon: I will make thy name to be remembered in all generations; therefore shall the people praise thee for ever and ever. Certainly a greater than Solomon is here: and the primitive Christians were much in the right, who universally agreed in applying the Psalm to Christ, and him only.” See notes on Psalms 45.
A sceptre of righteousness is the sceptre of thy kingdom — That is, thy reign, of which the sceptre is the ensign, is full of justice and equity. Or, thy government is exercised for maintaining truth and righteousness in the world. Thou hast loved righteousness, &c. — Thou art infinitely pure and holy; therefore God — Who, as thou art Mediator, is thy God, hath anointed thee with the oil of gladness — With the Holy Ghost, the fountain of joy; above thy fellows — Above all the children of men. For God gave not the Spirit by measure unto him, Joh 3:34. In other words, God bestowed on him, as a prophet, priest, and king, endowments, whereby he excelled all his associates (as μετοχοι signifies) in those offices. “Anciently, kings, priests, and prophets were consecrated to their several offices by the ceremony of solemn unction with perfumed oil, called in the Psalm the oil of gladness, because it occasioned great joy, both to the person anointed, and to those who were present at the ceremony. Wherefore the Son, being appointed of God to the high offices of universal King, Priest, and Prophet among men, he is called, by way of eminence, the Lord’s Messiah, Christ, or Anointed One. But the oil with which God anointed or consecrated him to these offices was not any material oil, nor was the unction external, but internal, with the Holy Ghost. We may therefore understand the Psalm as a prediction of the descent of the Holy Ghost on Jesus at his baptism, whereby was signified God’s giving him the Spirit without measure.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain And of the angels he saith, Who maketh his…
And of the angels he saith, Who maketh his angels spirits - He gives to them an inferior name, and assigns to them a more humble office. They are mere ministers, and have not ascribed to them the name of “Son.” They have a name which implies a more humble rank and office - the name “spirit,” and the appellation of a “flame of fire.” They obey his will as the winds and the lightnings do. The “object” of the apostle in this passage is to show that the angels serve God in a ministerial capacity - as the winds do; while the Son is Lord of all. The one serves him passively, as being wholly under his control; the other acts as a Sovereign, as Lord over all, and is addressed and regarded as the equal with God. This quotation is made from Psa 104:4. The passage “might” be translated, “Who maketh his angels winds, and his ministers a flame of fire;” that is, “who makes his angels like the winds, or as swift as the winds, and his ministers as rapid, as terrible, and as resistless as the lightning.”
So Doddridge renders it; and so did the late Dr. John P. Wilson (manuscript notes). The passage in the Psalm is susceptible, I think, of another interpretation, and might be regarded as meaning, “who makes the winds his messengers, and the flaming fire his ministers;” and perhaps this is the sense which would most naturally occur to a reader of the Hebrew. The Hebrew, however, will admit of the construction here put upon it, and it cannot be proved that it was the original intention of the passage to show that the angels were the mere servants of God, rapid, quick, and prompt to do his will - like the winds. The Chaldee Paraphrase renders this passage in the Psalm, “Who makes his messengers swift as the wind; his ministers strong like a flame of fire.” Prof. Stuart maintains that the passage in the Psalms cannot mean “who makes the winds his messengers,” but that the intention of the Psalmist is to describe the “invisible” as well as the “visible” majesty of God, and that he refers to the angels as a part of the retinue which goes to make up His glory.
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This does not seem to me to be perfectly certain; but still it cannot be demonstrated that Paul has made an improper use of the passage. It is to be presumed that he, who had been trained in the knowledge of the Hebrew language, would have had a better opportunity of knowing its fair construction than we can; and it is morally certain that he would employ the passage “in an argument” as it was commonly understood by those to whom he wrote - that is, to those who were familiar with the Hebrew language and literature. If he has so used the passage; if he has - as no one can disprove - put the fair construction on it, then it is just in point. It proves that the angels are the “attendant servants” of God; employed to grace his train, to do his will, to accompany him as the clouds and winds and lightnings do, and to occupy a subordinate rank in his creation. “Flame of fire.” This probably refers to lightning - which is often the meaning of the phrase. The word “ministers” here, means the same as angels, and the sense of the whole is, that the attending retinue of God, when he manifests himself with great power and glory, is like the winds and the lightning. His angels are like them. They are prompt to do his will - rapid, quick, obedient in his service; they are in all respects subordinate to him, and occupy, as the winds and the lightnings do, the place of servants. They are not addressed in language like what is applied to the Son of God, and they must all be far inferior to him.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Maketh his Angels,[5] spirits: and his ministers, a flame…
Maketh his Angels,[5] spirits: and his ministers, a flame of fire. St. Augustine, on Psalm ciii., and St. Gregory, hom. xxxiv. in Evang., would have the sense and construction of the words to be, who maketh the blessed spirits to be also his Angels, or messengers to announce and executed his will: (messengers and Angels signify the same in the Greek) Calvin and Beza by spirits, here understand the winds, as if the sense was only, who maketh the winds and flames of fire, that is, thunder and lightning, the messengers and instruments of his divine will, in regard of men, whom he punisheth. But this exposition agrees not with the rest of the text, nor with the design of St. Paul, which is to shew Christ above all the Angels, and above all creatures. St. Paul therefore is to be understood of Angels or angelic spirits: but then the sense may be, who maketh his Angels like the winds, or like a flame of fire, inasmuch as they execute his divine will with incredible swiftness, like the winds, and with a force and activity not unlike that of fire. (Witham)
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[BIBLIOGRAPHY]
Greek: O poion tous Aggelous autou pneumata, not Greek: ta pneumata, the Greek article being put before Angels, and not before spirits, may seem to favour that exposition, which compares Angels to the winds and to a flame of fire.
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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain of--The Greek is rather, "In reference TO the angels."
of--The Greek is rather, "In reference TO the angels."
spirits--or "winds": Who employeth His angels as the winds, His ministers as the lightnings; or, He maketh His angelic ministers the directing powers of winds and flames, when these latter are required to perform His will. "Commissions them to assume the agency or form of flames for His purposes" [ALFORD]. English Version, "maketh His angels spirits," means, He maketh them of a subtle, incorporeal nature, swift as the wind. So Psa 18:10, "a cherub . . . the wings of the wind." Heb 1:14, "ministering spirits," favors English Version here. As "spirits" implies the wind-like velocity and subtle nature of the cherubim, so "flame of fire" expresses the burning devotion and intense all-consuming zeal of the adoring seraphim (meaning "burning), Isa 6:1. The translation, "maketh winds His messengers, and a flame of fire His ministers (!)," is plainly wrong. In the Psa 104:3-4, the subject in each clause comes first, and the attribute predicated of it second; so the Greek article here marks "angels" and "ministers" as the subjects, and "winds" and "flame of fire," predicates, Schemoth Rabba says, "God is called God of Zebaoth (the heavenly hosts), because He does what He pleases with His angels. When He pleases, He makes them to sit (Jdg 6:11); at other times to stand (Isa 6:2); at times to resemble women (Zac 5:9); at other times to resemble men (Gen 18:2); at times He makes them 'spirits'; at times, fire." "Maketh" implies that, however exalted, they are but creatures, whereas the Son is the Creator (Heb 1:10): not begotten from everlasting, nor to be worshipped, as the Son (Rev 14:7; Rev 22:8-9).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 7. And—We have here (Heb_1:7-9) another contrast between angels…
7. And—We have here (Heb_1:7-9) another contrast between angels and the Son. The former are but natural instruments, the latter is God, ruling in righteousness, forever.
Spirits—Rather, winds; and thus we have the parallelism, maketh his angels winds, and his servants a flame of fire. Angels are so made that they may transform themselves into, and serve the work of, winds, and of lightning flashes or atmospheric blazes. Our author’s exact words are found in the Alexandrian Septuagint. The Hebrew at first seems to have a slightly different sense. Psa_104:4. In that psalm, Heb_1:3 says, “who maketh the clouds his chariot,” and hence some infer that this cited verse should read, he maketh the winds his messengers, which would exclude any reference to literal angels. But, in fact, in the verse cited, the Hebrew reverses the order of the words of Heb_1:3, and reads, maketh his angels winds, which is the true rendering. Alford gives quotations from Schottgen and Wetstein showing that our author gives the meaning as held by the Jewish Church. Schemoth Rabba, § 25, fol. 123, 3, says, “God is called God of hosts, because he does with his angels whatsoever he wills. Whensoever he wills he makes them sitting; (Jdg_6:11;) sometimes he makes them standing; (Isa_6:2;) sometimes he makes them similar to women; (Zec_5:9;) sometimes to men; (Gen_18:2;) sometimes he makes them winds, (Psa_104:4,) the citation of the present verse. Sometimes fire, ibidem.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. And of the angels he saith] Rather, “And,…
7. And of the angels he saith] Rather, “And, with reference to the Angels, He saith.” He has shewn that the title of “Son” is too special and too super-eminent to be ever addressed to Angels; he proceeds to shew that the Angels are but subordinate ministers, and that often God clothes them with “the changing garment of natural phenomena” transforming them, as it were, into winds and flames.
Who maketh his angels spirits, and his ministers a flame of fire] Rather, “who maketh His Angels winds,” for the Angels are already “spirits” (Heb_1:14). This must be the meaning here, though the words might also be rendered “Who maketh winds His messengers, and fiery flame His ministers.” This latter rendering, though grammatically difficult, accords best with the context of Psa_104:4 where, however, the Targum has “Who maketh His messengers swift as winds, His ministers strong as flaming fire.” The Rabbis often refer to the fact that God makes His Angels assume any form He pleases, whether men (Gen_18:2) or women (Zec_5:9) or wind or flame (Exo_3:2; 2Ki_6:17). Thus Milton says:
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“For spirits as they please
Can either sex assume, or both; so soft
And uncompounded is their essence pure;
Not tied or manacled with joint or limb
Nor founded on the brittle strength of bones,
Like cumbrous flesh; but in what shape they choose
Dilated or condensed, bright or obscure,
Can execute their aery purposes.”
But that mutable and fleeting form of existence which is the glory of the Angels would be an inferiority in the Son. He could not be clothed, as they are at God’s will, in the fleeting robes of varying material phenomena. Calvin, therefore, is much too rash and hasty when he says that the writer here draws his citation into a sense which does not belong to it, and that nothing is more certain than that the original passage has nothing to do with angels. With a wider knowledge of the views of Philo, and other Rabbis, he would have paused before pronouncing a conclusion so sweepingly dogmatic. The “Hebrew” readers of the Epistle, like the writer, were evidently familiar with Alexandrian conceptions. Now in Philo there is no sharp distinction between the Logos (who is a sort of non-incarnate Messiah) and the Logoi who are sometimes regarded as Angels just as the Logos Himself is sometimes regarded as an Archangel (see Siegfried’s Philo, p. 22). The Rabbis too explained the “us” of Gen_1:26 (“Let us make man”) as shewing that the Angels had a share in creation, see Sanhedrin, p. 38, 2. Such a passage as Rev_19:10 may help to shew the reader that the proof of Christ’s exaltation above the Angels was necessary.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Spirits.—Better, winds. It is very difficult to assign…
(7) Spirits.—Better, winds. It is very difficult to assign any clear meaning to the ordinary rendering,—unless, indeed, we were to adopt the very strange opinion of many of the earlier commentators, that the stress is laid on “maketh” in the sense of “createth.” The parallelism in these two lines of Hebrew poetry is complete, “angels” answering to “ministers,” “winds” to “a flame of fire.” The meaning appears to be that God, employing His messengers for His varied purposes, sends them forth in what manner He may please, clothing them with the appearance of the resistless wind or the devouring fire. (We may contrast 1Ki_19:11-12.) The force of the passage lies in the vividness with which it presents the thought of the Most High served by angels who “at His bidding speed,” untiring as the wind, subtle as the fire. We feel much more distinctly than we can put into words the infinite contrast between such ministers and the Son seated at the right hand of God. The quotation is taken from Psa_104:4, without any variation in the Greek. Whether this translation faithfully represents the original is a question that has been warmly discussed. Not that there is any doubt that such a rendering of the Hebrew is in itself natural; but it is often alleged that the context requires an inversion of the words, Who maketh winds His messengers, flaming fire His ministers. The point cannot be examined here; we will only express a decided opinion that the translation defended above not only expresses the meaning of the Hebrew, but perfectly accords with the context of the Psalm.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And of the angels he saith, Who maketh his…
And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. A further intimation of the position assigned in the Old Testament to angels, contrasted by means of men and de , with further quotations with reference to the SON. A difficulty has been felt with regard to this passage (cited, as usual, from the LXX) on the ground of the original Hebrew being supposed not to bear the meaning assigned to it. Hence the writer of the Epistle is said to have made use of an erroneous rendering for the purpose of his argument. Certainly the context of the psalm, in which God is represented as arraying himself in the glories and operating through the powers of nature, suggests no other meaning than that he uses the winds as his messengers, etc., in the same poetical sense in which he was said in the preceding verse to make the clouds his chariot; cf. Psa_148:8, Fire and hail, snow and vapors, stormy wind fulfilling his word." If so, there is no necessary reference in the original psalm to angels. But it is to be observed, on the other hand, that the structure of ver. 4 is not in the Hebrew identical with that of "he maketh the clouds his chariot" in ver. 3, and hence, in itself, suggests some difference of meaning. For
(1) a different verb is used; and
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(2) the order of the accusatives following the verb is reversed; in both which respects the I,XX correctly follows the Hebrew. In ver. 3 the verb is (o tiyei in the LXX), the primary meaning of which is "to set," "to place," and, when followed by two accusatives as object and predicate, denotes" to constitute or render a person or thing what the predicate expresses." In ver. 4 the verb is hc (oo poiwn in the LXX), the primary meaning of which, when used actively, is "to form," "to fabricate." It is used of God making the heaven and the earth. (Gen_1:7, 16 2:2, etc.) When elsewhere, as here, it is followed by two accusatives, one of them (which may come either first or second in order) is found to denote the material out of which anything is formed. Thus Exo_38:3, "He made all the vessels (of) brass". (cf. Exo_30:25 Exo_36:14 Exo_37:15, Exo_37:23) Hence an obvious meaning of ver. 4, so far as the mere language is concerned, would be, "He maketh or, "formeth his messengers or, "angels of winds, and his ministers of a flaming fire." (Winds certainly, not spirits, because of the context. But here the Greek pneumata is, in itself, as ambiguous as the Hebrew twOjWr and was as probably meant to denote winds. ) According to this rendering, the meaning of the verse would seem to be that, out of the natural elements of wind and fire, some special agencies are called into being or operation; not simply that winds and fire generally are used for God"s purposes. The change of phraseology between vers. 3 and 4 certainly suggests some change in the idea of the psalmist. What, then, are these agencies? What is meant by the "messengers" and "ministers" connected with the elements of wind and fire? The author of the Epistle (and probably the LXX too, though the words aggeloi and leitourgoi are, in themselves, as ambiguous as the Hebrew) saw in these words a reference to the angels, who are denoted by the same two words in Psa_103:20, Psa_103:21, and who are undoubtedly spoken of elsewhere in the Old Testament as operating in the forces of nature (as in the death of the Egyptian firstborn, the pestilence in the time of David, and the destruction of Sennacherib"s army), and seem, in some sense, to be identified with the winds themselves in Psa_18:10, "He rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind;" and in Psa_35:5, "Let them be as chaff before the wind; and let the angel of the LORD chase them." We say that the LXX, as well as the author of the Epistle, probably intended to express this meaning. It is, indeed, more than probable; for, ambiguous as may be the words aggeloi and leitourgoi in themselves, the structure of the Greek sentence (in which "his angels" and "his ministers" are the objects, arid "winds" and "flames of fire" the predicates), seems to necessitate this meaning, which is further probable from what we know of Alexandrian angelology. It may thus well be that, whether or net the LXX (rendering, as it does, the Hebrew word for word) gives the exact force of the original phrase, it hits its essential meaning, as intimating angelic agency in nature. And the learned Jews of Alexandria, followed as they are by the later rabbis generally, and by the writer of this Epistle, were, to say the least, as likely to understand the Hebrew as any modern scholars. The question, however, is not, after all, of great importance. For let us grant that the writer of the Epistle unwittingly adduced an erroneous rendering in the course of his argument. What then? It is not necessary to suppose that the inspiration of the sacred writers was such as to enlighten them in matters of Hebrew criticism. If it guarded them from erroneous teaching, it was sufficient for its purpose. And in this case the passage, as cited, at any rate expresses well the general doctrine of the Old Testament about angels, viz. that, unlike the Son, they are but subordinate agents of the Divine purposes, and connected especially with the operations of nature. It is to be observed, too, that the quotations generally in this Epistle are adduced, not as exhaustive proofs, but rather as suggestive of the general teaching of the Old Testament, with which the readers are supposed to be familiar.
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 Psa_104:4, the second Psa_45:6, Psa_45:7. 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.
I THE ANGELS ARE MESSENGERS OF GOD, THE SON IS HIMSELF GOD. They are messengers who execute his behests. His angels do his commandments, hearkening unto the voice of his word". (cf. Dan_9:21 Luk_1:19, Luk_1:26) But the Son is called God by the Father. "Unto the Son he saith, Thy throne, O 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 honored messenger and the only begotten Son and Heir of the Father, between the highest of created beings and the uncreated God.
II THE ANGELS ARE SERVANTS, THE SON IS THE SOVEREIGN. They are "his ministers." 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, O God, is for ever and ever," etc. The throne and scepter 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.
III THE ANGELS SERVE IN THE PHENOMENA AND FORCES OF NATURE, THE SON REIGNS RIGHTEOUSLY IN A SPIRITUAL EMPIRE. "Who maketh his angels winds, and his ministers a flame of fire." These words are variously interpreted. Dean Perowne (on Psa_104:4) says, "He clothes his messengers with the might, the swiftness, the all-pervading subtlety of wind and fire." Alford"s exposition is different: "He makes his messengers winds, i.e. he causes his messengers to act in or by means of the winds; his servants flames of fire, i.e. commissions them to assume the agency or form of flame for his purposes." And Ebrard: "Throughout the New Testament (for example, Rom_8:38 1Pe_3:22) the angels, at least a class of them, are regarded as dunameiv of God, i.e. as personal creatures furnished with peculiar powers, through whom God works wonders in the kingdom of nature, and whom he accordingly makes to be storm-winds and 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 great speculative importance, that the miracles of nature, for example the lightnings and trumpet-sounds on Sinai, are not wrought immediately and directly by God, the Governor of the world, but are called forth at his will by exalted creatures specially qualified for this work. This position the angels hold; they are there to work terrible wonders 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. The eighth verse gives us three ideas concerning his government.
1. It is perfectly righteous. "The scepter of uprightness is the scepter of thy kingdom.
(1) His rule over man as an individual is righteous. All his requirements are in harmony with and tend to promote our well-being. In keeping his commandments "there is great reward.
(2) His rule over man in his social relations is righteous. What could be more equitable or more wise than the great rule laid down by our Lord for the regulation of our conduct toward each other? 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 reasonable and equitable that the most excellent and gracious Being should he loved? that the greatest and most glorious Being should be reverenced? that our Creator, Sustainer, and Sovereign should be obeyed? The Law is holy, and the commandment is holy and just; and good." His reign is not only equitable, but benevolent.
2. It is perfectly righteous because of his love of righteousness. He reigns in uprightness, not as a matter of policy, but of principle; this grand feature of his government springs from his own infinite affection for righteousness, and the perfect righteousness of his character. "Thou hast loved righteousness, and hated iniquity;" "The righteous Lord loveth righteousness.
3. It is perpetual because it is perfectly righteous. "Thy throne, O God, is for ever and ever." His reign is eternal because it is equitable. "The throne is established by righteousness." Earthly "Empires wane and wax, Are founded, flourish, and decay." But of the increase of his government and peace there shall be no end," etc. . (Isa_9:7) "He shall reign over the house of Jacob for ever; and of his kingdom there shall be no end.
IV THE JOY OF THE ANGELS IS MUCH INFERIOR TO THAT OF THE SON. "Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows" Notice:
1. The nature of this anointing. "Anointed thee with the oil of gladness." This anointing does not indicate the inauguration of our Lord to his mediatorial office. The figure is taken from the custom of anointing the head of the guests at festivals, (Psa_23:5) and is intended to set forth the supreme joy of the Son upon the completion of his redemptive work, and his exaltation to "the right hand of the Majesty on high.
2. The reason of this anointing. "Thou hast loved righteousness, and hated iniquity; therefore God, thy God, hath anointed thee." Because of the perfection of his character, and of his life and work upon earth, the Father has blessed him with supreme joy.
3. The extent of this anointing. "Above thy fellows," or associates. Since the design of the writer is to exhibit the superiority of the Son "to the angels, we must, I think, take metocouv as representing other heavenly beings, partakers in the same glorious and sinless state with himself, though not in the strict sense his "fellows. His joy is deeper, higher, greater, intenser than that of any angel. Behold, then, how much greater is the Son than the angels in all the points which have come under our notice! W.J.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 7. But of the angels he saith. The quotations…
7. But of the angels he saith. The quotations made show how God speaks to and of the Son, but quite different are the words used of the angels. He maketh his angels spirits. In the Revision we have “winds” instead of “spirits.” The Greek word is Pneumata, a word which uniformly in the New Testament means spirit, and spirits in the plural, and I believe that “spirits” is the better rendering. The passage is quoted from Ps. 104:4 and means that he maketh spirits his messengers, or angels, and flaming ones (the burning seraphs) his ministers. It is incongruous with the thought to introduce into the passage winds and lightnings, natural phenomena, when the theme is the status of angel intelligences.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 7. “He maketh the winds his messengers and the…
7. “He maketh the winds his messengers and the flames of fire His ministers.” The Holy Ghost fills the material world, going wherever the atmosphere interpenetrates, offering life to all human spirits, whether in heathendom or Christendom. The wind is the symbol of regeneration (Joh 3:8), while fire everywhere emblematizes sanctification. The wind is the breath of life, and the fire consumes all impurity. Hence, the Holy Ghost administers regeneration to all sinners, and sanctification to all Christians who will receive Him. We here have God’s definition of His ministers, “a flame of fire.” Remember, this is the only definition God gives of His ministers in all the Bible. So, if you would be a minister of God, you must get filled with the fire of the Holy Ghost. Then you will be a moving cyclone of sin-consuming flame whithersoever you go. Reader, do you not want to be a minister of God? You need but one qualification, and that is the baptism with the Holy Ghost and fire.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 1:7 This verse quotes Ps 104:4 to show that…
1:7 This verse quotes Ps 104:4 to show that the angels are messengers or servants and, therefore, of a lesser rank than the Son, whom they serve. • In the Old Testament, angels are sometimes associated with winds and fire (see Exod 3:2; Judg 6:21; 13:16, 20; 2 Sam 22:11; Pss 18:10; 35:5), which is why angels are mentioned in connection with God’s lordship over nature.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.