Hebrews 1 refutes any claim that Jesus was an Angel

[Daniel Marsh]

Hebrews 1 Easy-to-Read Version (ERV)
God Has Spoken Through His Son
1 In the past God spoke to our people through the prophets. He spoke to them many times and in many different ways. 2 And now in these last days, God has spoken to us again through his Son. He made the whole world through his Son. And he has chosen his Son to have all things. 3 The Son shows the glory of God. He is a perfect copy of God’s nature, and he holds everything together by his powerful command. The Son made people clean from their sins. Then he sat down at the right side[a] of God, the Great One in heaven. 4 The Son became much greater than the angels, and God gave him a name that is much greater than any of their names.

5 God never said this to any of the angels:

“You are my Son.
Today I have become your Father.”

God also never said about an angel,

“I will be his Father,
and he will be my son.”

6 And then, when God presents his firstborn Son to the world, he says,

“Let all God’s angels worship him.”[c]

7 This is what God said about the angels:

“He changes his angels into winds[d]
and his servants into flaming fire.”

8 But this is what he said about his Son:

“God, your kingdom will last forever and ever.
You use your authority for justice.
9 You love what is right and hate what is wrong.
So God, your God, has chosen you,
giving you more honor and joy than anyone like you.”

10 God also said,

“O Lord, in the beginning you made the earth,
and your hands made the sky.
11 These things will disappear, but you will stay.
They will all wear out like old clothes.
12 You will fold them up like a coat,
and they will be changed like clothes.
But you never change,
and your life will never end.”

13 And God never said this to an angel:

“Sit at my right side
until I put your enemies under your power.[e]”

14 All the angels are spirits who serve God and are sent to help those who will receive salvation.

 

[Daniel Marsh]

I think that is cool and interesting:
Psa 45 in the early Fathers,
CHURCH FATHERS: Exposition on Psalm 45 (Augustine)
CHURCH FATHERS: Discourse I Against the Arians (Athanasius)
CHURCH FATHERS: Against Marcion, Book IV (Tertullian)

"10. The Lord of Hosts is with us; the God of Jacob is our taker up Psalm 45:7. Not any man, not any power, not, in short, Angel, or any creature either earthly or heavenly, but the Lord of Hosts is with us; the God of Jacob is our taker up.
...
The Lord of Hosts is with us, the God of Jacob is our taker up Psalm 45:11. "
CHURCH FATHERS: Exposition on Psalm 46 (Augustine)

"By Him the Lord has willed that we should taste of immortal knowledge, who, being the brightness of His majesty, is by so much greater than the angels, as He has by inheritance obtained a more excellent name than they. Hebrews 1:3-4 For it is thus written, Who makes His angels spirits, and His ministers a flame of fire. But concerning His Son the Lord spoke thus: You are my Son, today have I begotten You. Ask of me, and I will give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession. And again He says to Him, Sit at my right hand, until I make Your enemies Your footstool. But who are His enemies? All the wicked, and those who set themselves to oppose the will of God."
CHURCH FATHERS: Letter to the Corinthians (Clement)

"35. You know the words, Hear, O Israel, the Lord your God is One; would that you knew them aright! As you interpret them, I seek in vain for their sense. It is said in the Psalms, God, Your God, has anointed You. Psalm 45:7 Impress upon the reader's mind the distinction between the Anointer and the Anointed; discriminate between the You and the Your: make it clear to Whom and of Whom the words are spoken. For this definite confession is the conclusion of the preceding passage, which runs thus; Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a right sceptre. You have loved righteousness and hated iniquity. And then he continues, Therefore God, Your God, has anointed You. Thus the God of the eternal kingdom, in reward for His love of righteousness and hatred of iniquity, is anointed by His God. Surely some broad difference is drawn, some gap too wide for our mental span, between these names? No; the distinction of Persons is indicated by You and Your, but nothing suggests a difference of nature. Your points to the Author, You to Him Who is the Author's offspring. For He is God from God, as these same words of the prophet declare, God, Your God, has anointed You. And His own words bear witness that there is no God anterior to God the Un-originate; Be My witnesses, and I am witness, says the Lord God, and My Servant Whom I have chosen, that you may know and believe and understand that I am, and before Me there is no other God, nor shall be after Me. Isaiah 43:10 Thus the majesty of Him that has no beginning is declared, and the glory of Him that is from the Unoriginate is safeguarded; for God, Your God, has anointed You. That word Your declares His birth, yet does not contradict His nature ; Your God means that the Son was born from Him to share the Godhead. But the fact that the Father is God is no obstacle to the Son's being God also, for God, Your God, has anointed You. Mention is made both of Father and of Son; the one title of God conveys the assurance that in character and majesty They are One." CHURCH FATHERS: On the Trinity, Book IV (Hilary of Poitiers)

 

[Daniel Marsh]

Concerning Hebrews 1:9 search on "loved righteousness, and hated iniquity"

" Here the [Scripture] represents to us the Father addressing the Son; He who gave Him the inheritance of the heathen, and subjected to Him all His enemies. Since, therefore, the Father is truly Lord, and the Son truly Lord, the Holy Spirit has fitly designated them by the title of Lord. And again, referring to the destruction of the Sodomites, the Scripture says, Then the Lord rained upon Sodom and upon Gomorrha fire and brimstone from the Lord out of heaven. Genesis 19:24 For it here points out that the Son, who had also been talking with Abraham, had received power to judge the Sodomites for their wickedness. And this [text following] does declare the same truth: Your throne, O God, is for ever and ever; the sceptre of Your kingdom is a right sceptre. You have loved righteousness, and hated iniquity: therefore God, Your God, has anointed You. For the Spirit designates both [of them] by the name, of God — both Him who is anointed as Son, and Him who does anoint, that is, the Father. And again: God stood in the congregation of the gods, He judges among the gods. He [here] refers to the Father and the Son, and those who have received the adoption; but these are the Church. For she is the synagogue of God, which God— that is, the Son Himself — has gathered by Himself. Of whom He again speaks: The God of gods, the Lord has spoken, and has called the earth. Who is meant by God? He of whom He has said, God shall come openly, our God, and shall not keep silence; that is, the Son, who came manifested to men who said, I have openly appeared to those who seek Me not. Isaiah 65:1 But of what gods [does he speak]? [Of those] to whom He says, I have said, You are gods, and all sons of the Most High. To those, no doubt, who have received the grace of the adoption, by which we cry, Abba Father. Romans 8:15"
CHURCH FATHERS: Against Heresies, III.6 (St. Irenaeus)

chapter 16 CHURCH FATHERS: Exposition on Psalm 45 (Augustine)

CHURCH FATHERS: Dialogue with Trypho, Chapters 55-68 (Justin Martyr)
CHURCH FATHERS: On the Trinity, Book XI (Hilary of Poitiers)

"But pay careful attention to what follows, where He is called God: For Your throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Your kingdom. You have loved righteousness, and hated iniquity: therefore God, even Your God, has anointed You with the oil of gladness above Your fellows. And observe that the prophet, speaking familiarly to God, whose throne is for ever and ever, and a sceptre of righteousness the sceptre of His kingdom, says that this God has been anointed by a God who was His God, and anointed, because more than His fellows He had loved righteousness and hated iniquity. And I remember that I pressed the Jew, who was deemed a learned man, very hard with this passage; and he, being perplexed about it, gave such an answer as was in keeping with his Judaistic views, saying that the words, Your throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Your kingdom, are spoken of the God of all things; and these, You have loved righteousness and hated iniquity, therefore Your God has anointed You, etc., refer to the Messiah."
CHURCH FATHERS: Contra Celsum, Book I (Origen)

chapter 5 CHURCH FATHERS: Concerning Faith of Things Not Seen (St. Augustine)

CHURCH FATHERS: Homily 3 on Hebrews (Chrysostom) is about
Hebrews 1:6-8
CHURCH FATHERS: Homilies on Hebrews (Chrysostom)

CHURCH FATHERS: Treatise 12, Second Book (Cyprian of Carthage)

"46. Such an explanation of the Apostle's words confutes the irreligious men; and what the sacred poet says admits also the same orthodox sense, which they misinterpret, but which in the Psalmist is manifestly religious. He says then, 'Your throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of Your Kingdom. You have loved righteousness, and hated iniquity, therefore God, even Your God, has anointed You with the oil of gladness above Your fellows.' Behold, O you Arians, and acknowledge even hence the truth. The Singer speaks of us all as 'fellows' or 'partakers' of the Lord: but were He one of things which come out of nothing and of things originate, He Himself had been one of those who partake. But, since he hymned Him as the eternal God, saying, 'Your throne, O God, is for ever and ever,' and has declared that all other things partake of Him, what conclusion must we draw, but that He is distinct from originated things, and He only the Father's veritable Word, Radiance, and Wisdom, which all things originate partake , being sanctified by Him in the Spirit ? And therefore He is here 'anointed,' not that He may become God, for He was so even before; nor that He may become King, for He had the Kingdom eternally, existing as God's Image, as the sacred Oracle shows; but in our behalf is this written, as before. For the Israelitish kings, upon their being anointed, then became kings, not being so before, as David, as Hezekiah, as Josiah, and the rest; but the Saviour on the contrary, being God, and ever ruling in the Father's Kingdom, and being Himself He that supplies the Holy Ghost, nevertheless is here said to be anointed, that, as before, being said as man to be anointed with the Spirit, He might provide for us men, not only exaltation and resurrection, but the indwelling and intimacy of the Spirit. And signifying this the Lord Himself has said by His own mouth in the Gospel according to John, 'I have sent them into the world, and for their sakes do I sanctify Myself, that they may be sanctified in the truth.' In saying this He has shown that He is not the sanctified, but the Sanctifier; for He is not sanctified by other, but Himself sanctifies Himself, that we may be sanctified in the truth. He who sanctifies Himself is Lord of sanctification. How then does this take place? What does He mean but this? 'I, being the Father's Word, I give to Myself, when becoming man, the Spirit; and Myself, become man, do I sanctify in Him, that henceforth in Me, who am Truth (for Your Word is Truth), all may be sanctified.'"
CHURCH FATHERS: Discourse I Against the Arians (Athanasius)

CHURCH FATHERS: The Paedagogus (Clement of Alexandria)
CHURCH FATHERS: On the Trinity, Book IV (Hilary of Poitiers)
CHURCH FATHERS: Commentary on John, Book I (Origen)
CHURCH FATHERS: On the Grace of Christ, and on Original Sin, Book II (Augustine)
CHURCH FATHERS: Contra Celsum, Book VI (Origen)
CHURCH FATHERS: Ecclesiastical History, Book I (Theodoret)

Chapter 13. The Force of Sundry Passages of Scripture Illustrated in Relation to the Plurality of Persons and Unity of Substance. There is No Polytheism Here, Since the Unity is Insisted on as a Remedy Against Polytheism
Chapter 14. The Natural Invisibility of the Father, and the Visibility of the Son Witnessed in Many Passages of the Old Testament. Arguments of Their Distinctness, Thus Supplied
CHURCH FATHERS: Against Praxeas (Tertullian)
chapter 31 CHURCH FATHERS: De Principiis, Book IV (Origen)

 

[Daniel Marsh]

I am using the Easy-to-Read Version.

What other texts friend, do you suggest to check the Fathers on?

Thanks,
Daniel