Hebrews 1:7

Is it then Angels only? No; for hear what follows: "And of His Angels He saith, Which maketh His Angels spirits, and His ministers a flame of fire: but unto the Son, Thy Throne, O God, is for ever and ever." Behold, the greatest difference! that they are created, but He uncreated. While of His angels He saith, who "maketh"; wherefore of the Son did He not say "Who maketh"? Although he might have expressed the difference as follows: "Of His Angels He saith, Who maketh His Angels spirits, but of the Son, 'The Lord created Me': 'God hath made Him Lord and Christ.'" But neither was the one spoken concerning the Son, nor the other concerning God The Word, but concerning the flesh. For when he desired to express the true difference, he no longer included angels only, but the whole ministering power above. Seest thou how he distinguishes, and with how great clearness, between creatures and Creator, ministers and Lord, the Heir and true Son, and slaves?

For just as in the matter of "radiance" and "exact image of his nature" he imitated John, calling him "the Word" and saying that he was God, so also here he imitated John. Just as John said, "This one was in the beginning, all things …

58. – Then (v. 7) the reason is given on the part of the angels, why they adore Him. As if to say: It is just that they adore, because they are ministers; hence, he says, he makes his angels winds [spirits] and his servants …

Here is the greatest difference between them: they are created, but He is not created. The expression "You make" means bringing from non-existence into existence. He has superiority not only over the angels alone, but also over all ministering powers. He did not say "made," …

Who maketh his angels - This implies, they are only creatures, whereas the Son is eternal, ver. 8; and the Creator himself, ver. 10.

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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. […]

This distinguishes Christ's throne from all earthly thrones, which are tottering, and will at length tumble down; but the throne of Christ shall be as the days of heaven. Fourthly, God declares of Christ the perfect equity of his administration, and of the execution of his power, through all the parts of his government: A sceptre of righteousness is the sceptre of thy kingdom,

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.

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.

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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; Gen 18:2: And, lo, three men stood by him. Sometimes he makes them spirits; Psa 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.

The writer of Hebrews builds on his assertions that the particular son of God (Jesus) who was the agent of creation, eternal wisdom, and the essence of God, by comparing him to other supernatural sons of God (angels).