Hebrews 1:6 · Bible study
Hebrews 1:6 Commentary: The Firstborn Worshiped by Angels
Greek · 11 what the commentators say
Meaning in one sentence
Explore Hebrews 1:6: when God brings his firstborn into the world, he commands angels to worship him. Learn the meaning and the debate over timing.
Research Summary
- Meaning: God commands angels to worship the Son when he brings the firstborn into the world.
- Key words: Firstborn (πρωτότοκος), bring in (εἰσάγω), worship (προσκυνέω), world (οἰκουμένη).
- Main debate: The timing of the “bringing in”, incarnation, resurrection, or second coming.
- Theological theme: Christ’s superiority to angels and his divine right to worship.
- Best use: Establishing the deity of Christ and encouraging believers that Christ rules over all powers.
Translation Comparison
BSB Berean Standard Bible 2020
And again, when God brings His firstborn into the world, He says: “Let all God’s angels worship Him.”
WEB World English Bible 2000
When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.”
KJV King James Version 1769
And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.
ASV American Standard Version 1901
And when he again bringeth in the firstborn into the world he saith, And let all the angels of God worship him.
YLT Young's Literal Translation 1898
and when again He may bring in the first-born to the world, He saith, `And let them bow before him--all messengers of God;'
Darby Darby Bible 1890
and again, when he brings in the firstborn into the habitable world, he says, And let all God's angels worship him.
Douay-Rheims Douay-Rheims Bible 1899
And again, when he bringeth in the first begotten into the world, he saith: And let all the angels of God adore him.
Translations in other languages (10 available)
Y otra vez, cuando introduce al Primogénito en la tierra, dice: Y adórenle|strong="G4352, G0846" todos los ángeles de Dios.
E outra vez, quando introduz o primogênito ao mundo, diz: E todos os anjos de Deus o adorem.
Et lorsqu’ il introduit de nouveau dans le monde le premier-né, il dit:
Und abermals, da er einführt den Erstgeborenen in die Welt, spricht er: “ Und es sollen ihn alle Engel Gottes anbeten.”
En als Hij wederom de Eerstgeborene inbrengt in de wereld, zegt Hij: En dat alle engelen Gods Hem aanbidden.
E quando di nuovo introduce il Primogenito nel mondo, dice: Tutti gli angeli di Dio l’adorino!
A zasię, gdy wprowadza pierworodnego na okrąg świata, mówi: A niech się mu kłaniają wszyscy Aniołowie Boży.
Также, когда вводит Первородного во вселенную, говорит: и да поклонятся Ему все Ангелы Божии.
再者， 神使 長子 到 世上 來的時候（或譯： 神再使長子到世上來的時候），就說： 神 的使者 都 要拜 他。
And again, when he is sending his only Son into the world, he says, Let all the angels of God give him worship.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Hebrews 1:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Hebrews 1:6 proves Christ’s superiority to angels: angels are commanded to worship the Son, a command found in Psalm 97:7 (LXX). The consensus is that this worship indicates the Son’s divine nature and his exalted status as the firstborn. On the timing of “when he brings in the firstborn,” opinions divide. Wesley, Matthew Henry, and Jamieson-Fausset-Brown take it as the incarnation, noting that angels worshiped at Jesus’ birth (Luke 2:9-14). Adam Clarke argues it refers to the resurrection, seeing “again” as a second bringing into the world after the reunion of deity and humanity at the resurrection. Vincent and Lange favor the second coming, pointing to the aorist subjunctive (εἰσαγάγῃ) with ὅταν, which suggests an indefinite future event viewed as complete, and the use of οἰκουμένη (inhabited world) for the world to come. The Cambridge Bible notes that πάλιν may simply introduce another quotation, leaving the timing open. The shared foundation is clear: the Son receives the worship of angels, a worship due to God alone.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Incarnation view: Angels worshipped at Christ’s birth (Luke 2:9-14); the term “firstborn” fits the nativity; the present text flows from v.5 which quotes Psalm 2:7 about Sonship at the incarnation.
- Resurrection view: “Again” implies a second bringing; the verb eisagagē echoes the language of resurrection/exaltation (Acts 13:33); the firstborn refers to the firstborn from the dead (Colossians 1:18).
- Second coming view: Aorist subjunctive with hotan suggests a future event; oikoumenē often refers to the world to come; Psalm 97:7 is eschatological in context.
What is clear: Angels are commanded to worship the Son, establishing his superiority over them and affirming his divine nature.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Timing of the bringing in | Christ is brought into the world at a decisive moment that displays his glory and authority. | Incarnation (many church fathers, Wesley, Henry) emphasizes the humility of the nativity; resurrection (Clarke) sees it as a second introduction; second coming (Vincent, Lange) points to the full revelation of his rule. |
| Meaning of “firstborn” | The title denotes preeminence and heirship, rooted in Old Testament usage (Psalm 89:27). | Some (Calvin, Gill) stress his eternal generation; others (Barnes, Vincent) focus on his resurrection as the firstborn from the dead (Colossians 1:18). |
| Source of the quotation | The words come from the Old Testament, likely Psalm 97:7 as rendered in the Septuagint. | A minority (Cambridge Bible) also note a possible allusion to Deuteronomy 32:43 (LXX). |
| Nature of the worship | προσκυνέω involves bodily homage, sometimes translated as “adore” (Douay) or “bow down.” | Whether the angels’ worship is the same as that given to God the Father, or a subordinate honor to the incarnate Son, yet all agree it implies full divine recognition. |
Historical & Cultural Context
The audience of Hebrews faced pressure to return to Judaism, a system that emphasized the role of angels in giving the law (Galatians 3:19, Acts 7:53). The writer counters by showing that the Son far surpasses the angels. Hebrews 1:6 forms part of a chain of seven Old Testament quotations (1:5-13) that establish Christ’s Sonship, deity, and eternal reign. The term “firstborn” (πρωτότοκος) was familiar in Jewish culture as the title of the heir who held preeminence and authority. In Psalm 89:27, God says of the Davidic king, “I will make him my firstborn.” The early church applied this to Jesus, recognizing him as the true heir of God’s promises.
The word for “world” here is οἰκουμένη (oikoumenē), the inhabited earth, rather than κόσμος (the material universe). Some commentators see this as pointing to the world to come, the new creation over which Christ will rule. The quotation is from Psalm 97:7 (LXX), where the Hebrew text has “worship him, all you gods” (elohim). The LXX translators rendered elohim as “angels,” a choice that fit the early Christian conviction that the highest spiritual beings owe allegiance to the Messiah. This argument would have carried weight with Jewish Christians who held angels in high regard. The verse assures them, and us, that no power, heavenly or earthly, stands above Jesus Christ.
Textual Notes
The consulted sources note no significant variants in the Greek text of Hebrews 1:6. The main textual question concerns the source of the quotation: the Hebrew text of Psalm 97:7 reads “worship him, all you gods” (elohim), but the Septuagint (LXX) renders “angels of God.” The LXX reading is likely what the author cites. Some early manuscripts of the LXX also include an “and” at the beginning of the phrase, matching the καί in Hebrews. Overall, the Greek text is stable and the citation is clear.
Reception History
From the early church, Hebrews 1:6 was used to argue for Christ’s deity against Arianism, if angels worship him, he cannot be a creature. Athanasius cited it in his Orations against the Arians. In the Middle Ages, the verse supported the liturgy of Christ’s adoration, and was read on Christmas and Epiphany. The Reformers (Calvin, Luther) used it to assert the sole worship of Christ over any angelic mediation. In modern times, the verse has been central to debates over the exact timing of Christ’s exaltation, but its core message, that the Son receives the worship of the heavenly hosts, remains a foundation for Christian confession.
Preaching This Verse
Three-point outline
- The Identity of the Firstborn: Christ is the prōtotokos, the preeminent heir of all creation (Colossians 1:15) and of the new humanity (Romans 8:29). This title sets him above every other being.
- The Entrance of the Firstborn: When God “brings in” the firstborn, whether at the incarnation, the resurrection, or the second coming, the event displays Christ’s authority. The Greek verb (εἰσαγάγῃ aorist subjunctive) envisions a decisive, future moment completed by God.
- The Worship of the Firstborn: The command “Let all the angels of God worship him” uses προσκυνησάτωσαν, an imperative calling for the prostration of homage. If angels must bow, how much more should we? This point directs the congregation to the sole worship of Christ.
Five-point outline
- Context: Hebrews 1 argues the Son is superior to angels (v.4-5). Verse 6 provides the third quotation in a series of proofs.
- The Title “Firstborn”: Rooted in Psalm 89:27 and applied to Christ in Colossians 1:15,18. It signals his rank as heir over creation and the church.
- The Event: “When he again brings in”, the debate: incarnation (Luke 2:9-14), resurrection (Acts 13:33), or second coming (Matthew 25:31). Each reading highlights a different phase of Christ’s exaltation.
- The Quotation: From Psalm 97:7 (LXX), where “gods” becomes “angels.” The verse shows that the Old Testament itself anticipates the Messiah receiving angelic worship.
- The Application: Christ alone deserves worship. Angels direct attention to him, not to themselves. This challenges any tendency to elevate spiritual beings or experiences above the Son.
Illustration hooks
- A royal birth announcement: at the nativity, angels appeared to shepherds, proclaiming glory and peace (Luke 2:14). Even before he could speak, the King was honored.
- A coronation ceremony: when a monarch is crowned, all nobles bow. At Christ’s resurrection and ascension, he took his seat at God’s right hand, and angels worshiped.
- The return of a victorious general: a commander returning from war receives a parade. At the second coming, every knee will bow, including the angels.
Questions your congregation is asking
- Why does it matter that angels worship Jesus? Doesn’t everyone know he is greater?
- When will we see this worship? Did it happen already at the first Christmas, or are we waiting for it?
- What does “firstborn” mean for Jesus’ relationship to us? Does it make him more distant or more present?
Leading a Discussion
This verse is a hinge in Hebrews 1. The writer quotes Scripture to prove that the Son outranks even the highest angels. As you discuss, pay attention to the Greek words and the debated timing. Let the text itself shape how you see Jesus.
Discussion questions
- Read Hebrews 1:5-7. How does verse 6 contribute to the author’s argument that the Son is better than angels?
- Why do you think the author uses the title “firstborn” here? What does it communicate about Christ’s role? (Consider Colossians 1:15, Psalm 89:27.)
- The word “again” (πάλιν) is placed between “when” and “brings in.” Does it attach to the verb (“second time”) or simply mark a new quote? How does your choice affect the meaning?
- The Greek word for “world” is οἰκουμένη (inhabited earth), not κόσμος. Why might that be significant for the author’s argument?
- Angels are commanded to worship the Son. How does this shape your understanding of Jesus’ identity? What does it mean that he receives the worship due to God?
- Different Christians see the “bringing in” as the incarnation, resurrection, or second coming. Which view do you find most compelling, and why? How does each perspective highlight a different facet of Christ’s work?
- How does Hebrews 1:6 change the way you think about spiritual powers (angels, demons, cosmic forces) in your daily life?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 32:43 | Rejoice, you nations, with his people, for he will avenge the blood of his servants. He will take vengeance on his adversaries, and will make atonement for his land and for his people. |
| Psalms 97:7 | Let all them be shamed who serve engraved images, who boast in their idols. Worship him, all you gods! |
| Proverbs 8:24 | When there were no depths, I was born, when there were no springs abounding with water. |
| Proverbs 8:25 | Before the mountains were settled in place, before the hills, I was born; |
| Luke 2:9 | Behold, an angel of the Lord stood by them, and the glory of the Lord shone around them, and they were terrified. |
| Luke 2:14 | “Glory to God in the highest, on earth peace, good will toward men.” |
| John 1:14 | The Word became flesh and lived among us. We saw his glory, such glory as of the only born Son of the Father, full of grace and truth. |
| John 1:18 | No one has seen God at any time. The only born Son, who is in the bosom of the Father, has declared him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke argues that the common translation "firstbegotten" misses the point: the Greek actually describes Christ being brought a second time into the habitable world at his resurrection. He distinguishes this from his first incarnation, emphasizing that after rising, Christ now dwells with believers and accompanies the gospel wherever it goes.
Barnes' Notes on the Bible Protestant 1832
Barnes argues that the quotation "Let all the angels of God worship him" comes from Psalm 97, not Deuteronomy. He notes the Deuteronomy passage is absent from the Hebrew text and has no messianic reference, whereas Psalm 97 fits the context and Jewish tradition understood it as referring to the Messiah's coming.
Calvin's Commentaries Reformed 1564
Calvin argues that the command from Psalm 97 for angels to worship Christ proves Christ is above them. He insists the Psalm describes Christ's coming into the world and the joy his kingdom would bring to all nations, not just Israel. The Hebrew word "Elohim" here means angels, showing every power must bow to Christ's rule.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that the word "again" in this passage probably belongs to the verb itself, meaning "when he shall have brought in again," rather than introducing a new quotation. This suggests a reference to Christ's second coming at the end of the age, or possibly the Resurrection, rather than a premundane presentation of the Son to the angels. The simpler grammatical reading is preferred.
Geneva Bible Notes Reformed 1599
The note highlights that when God brings His firstborn Son into the world, He commands all angels to worship Him. This shows Christ's supreme dignity and authority over every heavenly being, even at His incarnation.
Gill's Exposition of the Bible Baptist 1748
Gill argues that the title "first begotten" refers to Christ, understood by ancient Jews as the Messiah. He interprets the phrase "bringeth the first begotten into the world" not as Christ's incarnation or resurrection, but as his second coming, when all angels will worship him, demonstrating his divine supremacy.
Lange's Commentary Reformed 1857
Lange insists that the "today" refers to the historical day God revealed the covenant promise to David, appointing the Messiah as the theocratic ruler. He interprets the "again" as pointing to Christ's future reintroduction into the world at His second coming, not to His first advent or ascension.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry counters the objection that the law's delivery through angels gives it special honor. He argues Christ is far superior to the angels, citing Scripture that calls the Son God, establishes His eternal throne, and commands angelic worship, thereby proving the gospel
Vincent's Word Studies Evangelical 1887
Vincent interprets “again” as referring to Christ’s second coming, not a new citation, based on how the author consistently uses the word. He also distinguishes “first-begotten” from “only-begotten”: the firstborn describes Christ’s relation to creation and resurrected humanity, not just angels. Vincent further notes that the author treats all Scripture as God’s direct utterance, unlike Paul’s practice of naming human writers.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
John Wesley emphasizes that when God brings His first-begotten Son into the world at the incarnation, He commands all angels to worship Him. This title "first-begotten" includes both Son and the rights of primogeniture, which are not shared with any creature. Even in His lowest earthly state, Christ was higher than the highest angel.