Bob Utley You Can Understand the Bible - Hebrews 1:5 - 1:14

Online Resource Library

Commentary Index | Return to PrayerRequest.com | Download

Bob Utley You Can Understand the Bible - Hebrews 1:5 - 1:14


(Show All Books | Show All Chapters)

This Chapter Verse Commentaries:

NASB (UPDATED) TEXT: Heb_1:5-14

 5For to which of the angels did He ever say,

 "You are My Son,

 Today I have begotten You"?

 And again,

 "I will be a Father to Him

 And He shall be a Son to Me?"

 6And when He again brings the firstborn into the world, He says,

 "And let all the angels of God worship Him."

 7And of the angels He says,

 "Who makes His angels winds,

 And His ministers a flame of fire."

 8But of the Son He says,

 "Your throne, O God, is forever and ever,

 And the righteous scepter is the scepter of His kingdom.

9You have loved righteousness and hated lawlessness;

 Therefore God, Your God, has anointed You

 With the oil of gladness above Your companions."

 10And,

 "You, Lord, in the beginning laid the foundation of the earth,

 And the heavens are the works of Your hands;

 11They will perish, but You remain;

 And they all will become old like a garment,

 12And like a mantle You will roll them up;

 Like a garment they will also be changed.

 But You are the same,

 And Your years will not come to an end."

 13But to which of the angels has He ever said,

 "Sit at My right hand,

 Until I make Your enemies

 A footstool for Your feet"?

 14Are they not all ministering spirits, sent out to render service for the sake of those who will inherit salvation?

Heb_1:5 "you are my son"This is the first in a series of seven OT passages quoted from the Septuagint to prove the superiority of the Messiah over the angels. The first phrase comes from Psa_2:7, while the second is from 2Sa_7:14. This first phrase is used several times in the Gospels to refer to Christ:

1. at His baptism (cf. Mat_3:17; Luk_3:22)

2. at the Transfiguration (cf. Mat_17:5; Mar_9:7)

3. at the Resurrection (cf. Act_13:33; Rom_1:4)

The term "son," used in both quotes of Heb_1:5, is from the OT where it can refer to different people/groups (see full note at Heb_2:7).

1. angels (cf. Gen_6:2; Gen_6:4; Job_1:6; Job_2:1; Job_38:7; Psa_29:1, always plural)

2. the nation of Israel (cf. Hos_11:1)

3. the Israeli king (cf. 2Sa_7:14; Psa_89:27)

4. the Messiah (cf. Psa_2:7)



▣ "today I have begotten you" Jesus has always been deity (cf. Joh_1:1-18). Therefore, this cannot refer to the essence of His nature, but to His manifestation in time (the incarnation). Some commentators relate it to the resurrection (cf. Rom_1:3-4). Some rabbis saw Psa_2:7 as the Messiah brought back to life after divine suffering (cf. Isaiah 53). The verb is a perfect active indicative means "have begotten." This may be a rabbinical allusion to Pro_8:22-31, where "wisdom" (which is feminine in Hebrew) was the first creation of God and became God's agent in further creation (also see Wisdom of Solomon Heb_7:1 to Heb_8:1). This is alluded to, not to bring in a feminine aspect to deity, nor to affirm Jesus as a created being, but to affirm Jesus of Nazareth as God the Father's agent of creation (cf. Heb_1:10; Joh_1:3; 1Co_8:6; Col_1:16 which was mentioned in Heb_1:2).

▣ "I will be a Father to Him" This is a quote from the Septuagint of 2Sa_7:14, which initially referred to Solomon. The author of Hebrews applies it to Jesus. This dual reference is similar to the "virgin birth" prophecy of Isa_7:14. Both are examples of multi-fulfillment prophecy. The NT authors under inspiration used the OT in rabbinical ways, typological ways, and word plays which are not appropriate for later interpreters. See discussion below.

hyperlink

Heb_1:6

NASB     "and when He again brings"

NKJV     "But when He again brings"

NRSV     "And again, when he brings"

TEV      "But when God was about to send"

NJB      "Again, when he brings"

This does not refer to a second coming of the son. It is a literary way of introducing a new quote (cf. Heb_1:5 d; Heb_2:13; Heb_4:5; Heb_10:30).

Notice that NASB, NKJV, NRSV, and NJB have "bring" while TEV has "send." The first would emphasize the ascension of the glorified Christ; the second would refer to the incarnation at Bethlehem. Because the Father-Son analogy begins with Jesus' incarnation, the TEV fits the context best.

▣ "firstborn" This phrase is used

1. in the OT where the firstborn child received a double inheritance to take care of the parents

2. in Psa_89:27 to refer to the king of Israel

3. in Rabbinical Judaism it came to be a phrase for pre-imminence (cf. Rom_8:29; Col_1:15; Col_1:18; Rev_1:5).

This phrase was the heart of the Arius/Athanasius controversy. Arius asserted that Jesus was God's highest creation, quoting this passage and Psa_89:27. Athanasius asserted that Jesus was full deity and quoted Heb_1:2-3; (4) in a figurative sense, Christ is "the first-born of a new humanity which is to be glorified, as its exalted Lord is glorified. . .one coming forth from God to found the new community of saints" (from A Greek-English Lexicon by Bauer, Arndt, Gingrich, and Danken, p. 726); and (5) in the Greco-Roman world the firstborn acted as priest for the family (cf. The Vocabulary of the Greek Testament by Moulton and Milligan, p. 557).

hyperlink

▣ "into the world" This implies the pre-existent Jesus, who has always been deity, but a new stage of His redemptive ministry began at Bethlehem when He took on human flesh (cf. Php_2:6-8 a). This is not the more common term kosmos, but oikoumenç, which was used of the surface of the earth which was inhabited by humans. This term is also used in Heb_2:5 metaphorically as a reference to the new age.

▣ "He says, 'And let all the angels of God worship him'" This is a quote from the Septuagint of either Deu_32:43 or Psa_97:7. The Hebrew word for "angels" used in Psa_97:7 is Elohim. From Cave #4 of the Dead Sea Scrolls we have a corroboration of this Septuagint translation. The term Elohimcan refer to God, angelic beings, human judges (cf. Exo_21:6; Exo_22:8-9), or even a deceased human spirit (cf. 1Sa_28:13).

This quote is not meant to teach that angels did not worship Christ until the incarnation. In context it is showing the superiority of the Son by the fact that angels worship Him.

Heb_1:7 "Who makes his angels winds" This begins a comparison between angels being changeable (cf. LXX of Psa_104:4) in contradistinction to Jesus who is permanent and unchanging (cf. Heb_1:8; Heb_1:11-12; Heb_13:8). The rabbis, quoting Lam_3:23 or Dan_7:10, said that God created the angels new every morning.

Heb_1:8 "Thy throne, O God, is forever" This is a quote from the Septuagint of Psa_45:6, which addresses the Messianic King. In the OT context the pronoun is very ambiguous and can refer to God the Father or God the Son. However, in this text it seems that this is one of the strongest affirmations of the deity of Christ found anywhere in the Scriptures (cf. Joh_1:18; Joh_20:28).

There is a significant Greek manuscript problem at this point. Some very early manuscripts (P46, à , and B) have the pronoun (autou, i.e., "His throne") which adds to the ambiguity. The United Bible Society's fourth edition supports "your" with a "B" rating (the text is almost certain). This form is found in the uncial manuscripts A and D and is the exact quote from the Septuagint of Psa_45:6. Often ancient scribes tended to make texts more explicit, especially if they relate to Christological debates of their day (cf. Bart D. Ehrman The Orthodox Corruption of Scripture, Oxford Press, 1993, p. 265).

This discussion is not meant in any way to deny the full deity of Christ, but to show the tendency of ancient scribes to alter texts for theological as well as grammatical purposes. This is why the modern academic discipline of Textual Criticism judges manuscript variants based on the following.

1. the most unusual reading is probably original

2. the reading that explains the other variants is probably original

3. the reading with a wide geographical distribution (not just one family of manuscripts) is probably original

Bart Ehrman's book also makes the point that scribes made changes to the Greek text for theological purposes, especially during the periods of conflict over Christology and the Trinity (i.e., third and fourth centuries).

▣ "forever and ever" This obviously does not refer to a millennial reign, but the eternal reign (cf. Isa_9:8; Dan_7:14; Dan_7:18; Luk_1:33; 2Pe_1:11; Rev_11:15).

hyperlink

One Greek idiomatic phrase is "unto the ages" (cf. Luk_1:33; Rom_1:25; Rom_11:36; Rom_16:27; Gal_1:5; 1Ti_1:17), which may reflect the Hebrew 'olam. See Robert B. Girdlestone, Synonyms of the Old Testament, pp. 321-319. Other related phrases are "unto the age" (cf. Mat_21:19 [Mar_11:14]; Thess. 1:55; Joh_6:58; Joh_8:35; Joh_12:34; Joh_13:8; Joh_14:16; 2Co_9:9) and "of the age of the ages" (cf. Eph_3:21). There seems to be no distinction between these idioms for "forever." The term "ages" may be plural in a figurative sense of the rabbinical grammatical construction called "the plural of majesty" or it may refer to the concept of several "ages" in the Jewish sense of "age of innocence," "age of wickedness," "age to come," or "age of righteousness."

Heb_1:9 "you have loved righteousness and hated lawlessness" This is a quote from the Septuagint of Psa_45:7 which relates to the earthly life of Jesus Christ.

hyperlink

▣ "has anointed you" The Hebrew term "anointed" (mashiach, BDB 603) is the OT word for Messiah (masiah). In the OT prophets, priests, and kings were anointed with olive oil as a symbol of God's choice and provision for an assigned task. In this context it also refers to the cultural usage of olive oil at a time of joy and feasting (cf. Isa_53:11).

hyperlink

 ▣ "above your companions" This is a continuation of the quote from the Septuagint of Psa_45:6-7. Every detail of the Psalm should not be forced into a theological affirmation relating to Jesus. The phrase could relate to Jesus' superiority over (1) angels; (2) Israel1 Kings: (3) worldly rulers; or (4) redeemed mankind.

Heb_1:10 "you Lord" Only the Septuagint translation of Psa_102:25 includes the word "Lord" which refers to YHWH, but in this context it refers to Jesus. This is another contextual reason why Heb_1:9 also refers to Jesus as "God."

▣ "laid the foundation of the earth, and the heavens are the works of your hands" This is an allusion to Heb_1:2 of Jesus being the Father's agent in creation. See Special Topic: Archç at Heb_3:14.

Genesis 1 asserts Elohim's creation by the spoken word (cf. Gen_1:3; Gen_1:6; Gen_1:9; Gen_1:14; Gen_1:20; Gen_1:24; Gen_1:26), while Genesis 2 affirms YHWH's direct personal involvement, implying "hands on" fashioning of Adam and Eve from clay (cf. Gen_2:7-8; Gen_2:19; Gen_2:22). This quote (Psa_102:25) extends the personal metaphor to all physical creation.

Heb_1:11 "they will perish but you will remain; And they all will become old like a garment" This again shows the eternality of the Son. In the OT the prophets often use a court scene to communicate YHWH's displeasure at His rebellious wife, Israel. He takes "her" (Israel) to divorce court and calls on the two required witnesses (cf. Deu_19:15)—the two most permanent witnesses, "heaven and earth"—to corroborate His testimony. Even these two most permanent witnesses will pass away. This quote suggests two possible scenarios: (1) the first verb (apollumi) has the connotation of violent destruction (cf. 2Pe_3:10) and (2) the second phrase implies a growing old and passing away like a piece of clothing.

This is another comparison of the instability of the created order (angels, creation) versus the permanence and stability of God's throne and Son!

Heb_1:12 "but you are the same" This is a quote from the Septuagint of Psa_102:27. This same concept (immutability) is used in Heb_13:8 to describe the unchangingness of Jesus. Angels change, heaven and earth change, Jesus does not change, herein is mankind's hope (cf. Mal_3:6; Jas_1:17).

▣ "your years will not come to an end" As the previous phrase addresses the stability of Jesus' character, this one addresses the permanence of His person.

Heb_1:13 "Sit at My right hand" This is a quote from the Septuagint of Psa_110:1. This is a wonderful Messianic Psalm quoted and alluded to often in Hebrews (cf. Heb_1:3; Heb_1:13; Heb_5:6; Heb_5:10; Heb_6:20; Heb_7:3; Heb_7:11; Heb_7:17; Heb_7:21; Heb_8:1; Heb_10:12-13; Heb_12:2). It combines the royal (Heb_1:1-3) and priestly (Heb_1:4-7) aspects of the Messiah (as do the two olive trees of Zechariah 4). Notice the two forms of "lord"; the first is YHWH, the second is Adon (Lord). David's Lord (the Messiah) sits on YHWH's (lord) throne, in the place of authority and power. This never, never, never happens to angels!

Heb_1:14 "Are they not all ministering spirits sent out to render service for the sake of those who will inherit salvation" Angels exist to serve God and mankind. Redeemed mankind is a higher spiritual order of creation than the angels. Believers will judge the angels (cf. 1Co_6:3). Jesus did not die to redeem the angels (cf. Heb_2:14-16).

hyperlink

Copyright © 2013 hyperlink