The writer proceeds to establish the superiority of the Son to the angels by O.T. testimony. It is a mode of argument which does not appeal strongly to us. Dr. Bruce suggests that there are evidences that the writer himself developed it perfunctorily and without much interest in it. The seven following quotations are intended to show the surpassing excellence of Christ's name as set forth in Scripture. The quotations present difficulty in that they appear, in great part, to be used in a sense and with an application different from those which they originally had. All that can be said is, that the writer takes these passages as messianic, and applies them accordingly; and that we must distinguish between the doctrine and the method of argumentation peculiar to the time and people. Certain passages in Paul are open to the same objection, as Galatians 3:16; Galatians 4:22-25.

To which (τίνι)

Note the author's characteristic use of the question to express denial. Comp. Hebrews 1:14; Hebrews 2:3; Hebrews 3:17; Hebrews 7:11; Hebrews 12:7.

First quotation from Psalm 2:7. The Psalm is addressed as a congratulatory ode to a king of Judah, declaring his coming triumph over the surrounding nations, and calling on them to render homage to the God of Israel. The king is called Son of Jahveh, and is said to be "begotten" on the day on which he is publicly recognized as king. Words of the same Psalm are quoted Acts 4:25, and these words Acts 13:33.

Thou art my Son

Note the emphatic position of υἱός son. See on Hebrews 1:4. In the O.T. son is applied to angels collectively, but never individually. See Psalm 29:1; Psalm 89:6. Similarly, son is applied to the chosen nation, Exodus 4:22; Hosea 11:1, but to no individual of the nation.

Have I begotten (γεγέννηκα)

Recognized thee publicly as sovereign; established thee in an official sonship-relation. This official installation appears to have its N.T. counterpart in the resurrection of Christ. In Acts 13:33, this is distinctly asserted; and in Romans 1:4, Paul says that Christ was "powerfully declared" to be the Son of God by the resurrection from the dead. Comp. Colossians 1:18; Revelation 1:5.

Second quotation, 2 Samuel 7:14. The reference is to Solomon. David proposes to build a temple. Nathan tells him that this shall be done by Solomon, whom Jahveh will adopt as his son. In 2 Corinthians 6:18, Paul applies the passage to followers of the Messiah, understanding the original as referring to all the spiritual children of David.

A father - a son (εἰς πατέρα - εἰς υἱόν)

Lit. for or as a father - son. This usage of εἰς mostly in O.T. citations or established formulas. See Matthew 19:5; Luke 2:34; Acts 19:27; 1 Corinthians 4:3.

Third quotation, marking the relation of angels to the Son.

And again, when he bringeth in, etc. (ὅταν δὲ πάλιν εἰσαγάγῃ)

Const. again with bringeth in. "When he a second time bringeth the first-begotten into the world." Referring to the second coming of Christ. Others explain again as introducing a new citation as in Hebrews 1:5; but this would require the reading πάλιν δὲ ὅταν and again, when. In Hebrews, πάλιν, when joined to a verb, always means a second time. See Hebrews 5:12; Hebrews 6:1, Hebrews 6:2. It will be observed that in this verse, and in Hebrews 5:7, Hebrews 5:8, God is conceived as spoken of rather than as speaking; the subject of λέγει saith being indefinite. This mode of introducing citations differs from that of Paul. The author's conception of the inspiration of Scripture leads him to regard all utterances of Scripture, without regard to their connection, as distinct utterances of God, or the Holy Spirit, or the Son of God; whereas, by Paul, they are designated either as utterances of Scripture in general, or of individual writers. Very common in this Epistle are the expressions, "God saith, said, spake, testifieth," or the like. See Hebrews 2:11, Hebrews 2:13; Hebrews 3:7; Hebrews 4:4, Hebrews 4:7; Hebrews 7:21; Hebrews 10:5, Hebrews 10:8, Hebrews 10:15, Hebrews 10:30. Comp. with these Romans 1:17; Romans 2:24; Romans 4:17; Romans 7:7; Romans 9:13; Romans 10:5, Romans 10:16, Romans 10:20, Romans 10:21; Romans 11:2. Ὅταν εἰσαγάγῃ whenever he shall have brought. The event is conceived as occurring at an indefinite time in the future, but is viewed as complete. Comp. John 16:4; Acts 24:22. This use of ὅταν with the aorist subjunctive never describes an event or series of events as completed in the past.

The first-begotten (τὸν πρωτότοκον)

Mostly in Paul and Hebrews. Comp. Romans 8:29; Colossians 1:15, Colossians 1:18; Revelation 1:5. Μονογενής only-begotten (John 1:14, John 1:18; John 3:16, John 3:18; 1 John 4:9, never by Paul) describes the unique relation of the Son to the Father in his divine nature: πρωτότοκος first-begotten describes the relation of the risen Christ in his glorified humanity to man. The comparison implied in the word is not limited to angels. He is the first-born in relation to the creation, the dead, the new manhood, etc. See Colossians 1:15, Colossians 1:18. The rabbinical writers applied the title first-born even to God. Philo (De Confus. Ling. 14) speaks of the Logos as πρωτόγονος or πρεσβύτατος the first-born or eldest son.

And let all the angels of God worship him (καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι θεοῦ)

Προσκυνεῖν to worship mostly in the Gospels, Acts, and Apocrypha. In Paul only 1 Corinthians 14:25. Very often in lxx. Originally, to kiss the hand to: thence, to do homage to. Not necessarily of an act of religious reverence (see Matthew 9:18; Matthew 20:20), but often in N.T. in that sense. Usually translated worship, whether a religious sense is intended or not: see on Acts 10:25. The quotation is not found in the Hebrew of the O.T., but is cited literally from lxx, Deuteronomy 32:43. It appears substantially in Psalm 96:7. For the writer of Hebrews the lxx was Scripture, and is quoted throughout without regard to its correspondence with the Hebrew.

Fourth quotation, Psalm 103:4, varies slightly from lxx in substituting a flame of fire for flaming fire.

Who maketh his angels spirits (ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα)

For spirits rend. winds This meaning is supported by the context of the Psalm, and by John 3:8. Πνεῦμα often in this sense in Class. In lxx, 1 Kings 18:45; 1 Kings 19:11; 2 Kings 3:17; Job 1:19. Of breath in N.T., 2 Thessalonians 2:8; Revelation 11:11. In Hebrew, spirit and wind are synonymous. The thought is according to the rabbinical idea of the variableness of the angelic nature. Angels were supposed to live only as they ministered. Thus it was said: "God does with his angels whatever he will. When he wishes he makes them sitting: sometimes he makes them standing: sometimes he makes them winds, sometimes fire." "The subjection of the angels is such that they must submit even to be changed into elements." "The angel said to Manoah, 'I know not to the image of what I am made; for God changes us each hour: wherefore then dost thou ask my name? Sometimes he makes us fire, sometimes wind."' The emphasis, therefore, is not on the fact that the angels are merely servants, but that their being is such that they are only what God makes them according to the needs of their service, and are, therefore, changeable, in contrast with the Son, who is ruler and unchangeable. There would be no pertinency in the statement that God makes his angels spirits, which goes without saying. The Rabbis conceived the angels as perishable. One of them is cited as saying, "Day by day the angels of service are created out of the fire. stream, and sing a song, and disappear, as is said in Lamentations 3:23, 'they are new every morning.'" For λειτουργοὺς ministers, see on ministration, Luke 1:23, and see on ministered, Acts 13:2.

Fifth quotation, Psalm 45:7, Psalm 45:8. A nuptial ode addressed to an Israelitish king. The general sense is that the Messiah's kingdom is eternal and righteously administered.

Thy throne, O God (ὁ θρόνος σου ὁ θεὸς)

I retain the vocative, although the translation of the Hebrew is doubtful. The following renderings have been proposed: "thy throne (which is a throne) of God": "thy throne is (a throne) of God": "God is thy throne." Some suspect that the Hebrew text is defective.

Forever and ever (εἰς τὸν αἰῶνα τοῦ αἰῶνος)

Lit. unto the aeon of the aeon. See additional note on 2 Thessalonians 1:9.

A sceptre of righteousness (ἡ ῥάβδος τῆς εὐθύτητος)

Rend. the sceptre. The phrase N.T.o. olxx. Ἐυθύτης, lit. straightness, N.T.o. It occurs in lxx.

Iniquity (ἀνομίαν)

Lit. lawlessness.

Hath anointed (ἔχρισεν)

See on Christ, Matthew 1:1. The ideas of the royal and the festive unction are combined. The thought includes the royal anointing and the fullness of blessing and festivity which attend the enthronement.

Oil of gladness (ἔλαιον ἀγαλλιάσεως)

The phrase N.T.o. olxx. Ἀγαλλίασις exultant joy. Comp. Luke 1:44; Acts 2:46, and the verb ἀγαλλιᾶσθαι, Matthew 5:12; Luke 10:21, etc. The noun only here in Hebrews, and the verb does not occur.

Fellows (μετόχους)

With exception of Luke 5:7, only in Hebrews. Lit. partakers. In the Psalm it is applied to other kings: here to angels.

Sixth quotation (Hebrews 1:10-12), exhibiting the superior dignity of the Son as creator in contrast with the creature. Psalm 102:26-28. The Psalm declares the eternity of Jahveh.

And - in the beginning (καὶ - κατ' ἀρχάς)

And connects what follows with unto the Son he saith, etc., Hebrews 1:8. Κατ' ἀρχὰς in the beginning, N.T.o. Often in Class., lxx only Psalm 119:152. The more usual formula is ἐν ἀρχῇ or ἀπ' ἀρχῆς.

Hast laid the foundation (ἐθεμελίωσας)

Only here in Hebrews. In Paul, Ephesians 3:18; Colossians 1:23.

They (αὐτοὶ)

The heavens: not heaven and earth.

Remainest (διαμένεις)

Note the present tense: not shalt remain. Permanency is the characteristic of God in the absolute and eternal present.

Vesture (περιβόλαιον)

Only here and 1 Corinthians 11:5. From περιβάλλειν to throw around: a wrapper, mantle.

Shalt thou fold them up (ἑλίξεις αὐτούς)

Rather, roll them up. A scribal error for ἀλλάξεις shalt change. After these words the lxx repeats ὡς ἱμάτιον as a garment from Hebrews 1:11.

Shall not fail (οὐκ ἐκλείψουσιν)

Shall not be ended. With this exception the verb only in Luke's Gospel. See Luke 16:9; Luke 22:32; Luke 23:45. Very frequent in lxx.

Seventh quotation, Psalm 109. No one of the angels was ever enthroned at God's right hand.

Sit (κάθου)

Or be sitting, as distinguished from ἐκάθισεν, Hebrews 1:3, which marked the act of assuming the place.

On my right hand (ἐκ δεξιῶν μοῦ)

Lit. "from my right hand." The usual formula is ἐν δεξίᾳ. The genitive indicates moving from the right hand and taking the seat. The meaning is, "be associated with me in my royal dignity." Comp. Daniel 7:13, Daniel 7:14, and the combination of the Psalm and Daniel in Christ's words, Mark 14:62. Comp. also Matthew 24:30; Acts 2:34; 1 Corinthians 15:25; 1 Peter 3:22.

Ministering spirits (λειτουργικὰ πνεύματα)

Summing up the function of the angels as compared with Christ. Christ's is the highest dignity. He is co-ruler with God. The angels are servants appointed for service to God for the sake of (διὰ) the heirs of redemption. Λειτουργικὰ ministering, N.T.o. See on ministers, Hebrews 1:7.

Therefore (διὰ τοῦτο)

Because you have received a revelation superior to that of the old dispensation, and given to you through one who is superior to the angels.

To give the more earnest heed (περισσοτέρως προσέξειν)

Lit. to give heed more abundantly. Προσέχειν to give heed, lit. to hold (the mind) to. oP. The full phrase in Job 7:17. Mostly in Luke, Acts, and the Pastorals. See on 1 Timothy 1:4. Περισσοτέρως more abundantly, in Hebrews only here and Hebrews 13:19; elsewhere only in Paul.

To the things which we have heard (τοῖς ἀκουσθεῖσιν)

Lit. to the things which were heard, that is, from the messengers of the gospel. Comp. the phrase ὁ λόγος τῆς ἀκοῆς the word of hearing, Hebrews 4:2; 1 Thessalonians 2:13. Ἐυαγγέλιον gospel does not occur in the Epistle, and εὐαγγελίζεσθαι to proclaim good tidings, only twice.

We should let them slip (παραρυῶμεν)

Rend. should drift past them. N.T.o. From παρὰ by and ῥεῖν to flow. Of the snow slipping off from the soldiers' bodies, Xen. Anab. iv. 4, 11: of a ring slipping from the finger, Plut. Amat. 754: see also lxx, Proverbs 3:21, and Symmachus's rendering of Proverbs 4:21, "let not my words flow past (παραρρυησάτωσαν) before thine eyes." The idea is in sharp contrast with giving earnest heed. Lapse from truth and goodness is more often the result of inattention than of design. Drifting is a mark of death: giving heed, of life. The log drifts with the tide: the ship breasts the adverse waves, because some one is giving earnest heed.

The word spoken by angels (ὁ δι ἀγγέλλων λαληθεὶς λόγος)

The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38, Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels. The O.T. is made to furnish proof that such subordination is inconsistent with man's ultimate destiny to sovereignty over all creation.

Was steadfast (ἐγένετο βέβαιος)

Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp. Matthew 5:18.

Transgression and disobedience (παράβασις καὶ παρακοὴ)

Παράβασις is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exodus 15:26; Exodus 19:5, Exodus 19:8; Exodus 23:22; Joshua 1:18; Isaiah 28:12; Isaiah 30:9; Jeremiah 11:10; Jeremiah 32:23; Jeremiah 35:16. Comp. Acts 7:57.

A just recompense of reward (ἔνδικον μισθατοδοσίαν)

Ἔνδικος just, only here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry. The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιός εἰμιwith the infinitive: thus, δίκαιός εἰμι κολάζειν I am right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompense only in Hebrews. Comp. Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία. From μισθός wages and ἀποδιδόναι to pay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5, 1 Corinthians 10:6.

How shall we escape (πῶς ἡμεῖς ἐκφευξόμεθα)

The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. Ἐκφευξόμεθα lit. flee out from. The English escape conveys the same idea, but contains a picture which is not in the Greek word, namely, to slip out of one's cape, ex cappa, and so get away. Comp. French chapper. In Italian we have scappare "to escape," and also incappare "to fall into a snare," and incappuciare "to wrap up in a hood or cape; to mask."

If we neglect (ἀμελήσαντες)

Lit. having neglected. Rare in N.T., oP. Comp. Matthew 22:5; 1 Timothy 4:14. The thought falls in with drift past, Hebrews 2:1.

Salvation (σωτηρίαν)

Characterizing the new dispensation, as the word (Hebrews 2:2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Hebrews 1:3).

Which (ἥτις)

Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc.

At the first began to be spoken (ἀρχὴν λαβοῦσα)

Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken. The phrase N.T.o.

By the Lord (διὰ τοῦ κυρίου)

Const. with ἀρχὴν λαβοῦσα, not with λαλεῖσθαι. It is the beginning, not the speaking which is emphasized.

Was confirmed (ἐβεβαιώθη)

It was sure (βέβαιος) even as was the word spoken by angels (Hebrews 2:2), and it was confirmed, proved to be real, by the testimony of ear-witnesses.

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God also bearing them witness (συνεπιμαρτυροῦντος τοῦ θεοῦ)

The verb N.T.o: σύν along with other witnesses: ἐπὶ giving additional testimony: μαρτυρεῖν to bear witness.

With signs and wonders (σημείοις τε καὶ τέρασιν)

A very common combination in N.T. See Matthew 24:24; Mark 13:22; John 4:48; Acts 2:43; 2 Corinthians 12:11, etc. See on Matthew 24:24.

Divers miracles (ποικίλαις δυνάμεσιν)

Rend. powers. No doubt these include miracles, see Acts 2:22; 2 Corinthians 12:12; but powers signifies, not the miraculous manifestations, as signs and wonders, but the miraculous energies of God as displayed in his various forms of witness.

Gifts (μερισμοῖς)

Rend. distributions or impartations.

Of the Holy Ghost

The genitive is objective: distributions of the one gift of the Holy Spirit in different measure and in different ways. Comp. 1 Corinthians 12:4-11.

According to his will (κατὰ τὴν αὐτοῦ θέλησιν)

Θέλησις willing: his act of will. N.T.o. Const. with distributions. The Spirit was imparted and distributed as God willed. The hortatory digression ends here. The subject of the Son's superiority to the angels is resumed.