HEBREWS 1:8-11

Cliff Sabroe

            There are a not many epistles in the New Testament that do not make mention of the intended audience.  The book of Hebrews does not make any formal claim for who its audience was, but there are some likely theories.  The most accepted view is that the letter was addressed to Jewish Christians in Palestine and Jerusalem. The main reason for this position is it is not likely that there would be an unmixed Jewish-Christian church in no other area but that of Palestine.  This would also be the place in which there would be a greater likeness for a tendency to regress into the rites and ritual of the Old Testament that this epistle gives reference to (Vincent E-Sword).  The religious situation during the writing is seen throughout the book itself, that there are many Jewish Christians trying to bind the practices of the Old Law which the book condemns, although at this time the Roman government viewed Christianity as a sect of Judaism.  Geographically the book is not that different from other epistles, and the geography of the location of the intended readers does not have a significant effect on the epistle itself. 

            At this time the political situation is that which is leading to the destruction of Jerusalem. Tensions are raising between the Jews and their opponents (Robertson E-Sword).  The Romans are still occupying Palestine and because of this as mentioned in the gospels, there is a prejudice that has arisen.  

            Most likely the author of this epistle is the Apostle Paul.  The early church fathers ascribed the book to him, and there is plenty of internal evidence to give the authorship of the book to him (Milligan 17).

            The theme of the book is clear from the text itself.   The book is to show the superiority of the new Christian System compared to the Mosaical Law System. (Wilcox).  This theme is seen played out in the book in a twofold purpose. 

                        1.         To confirm Jewish Christians by showing that Judaism had come                                                    to an end, through the fulfilment by Christ, of the whole purpose of                                                the law;

                        2.         The hortatory passages show that the writer had in view the                                                             ever present danger to professed Jewish believers of either lapsing                                                   back into Judaism, or of pausing short of true faith in Jesus Christ.                                                      It is clear from the Acts that even the strongest of the believers in                                                      Palestine were held to a strange mingling of Judaism and                                                                        Christianity. (Scofield E-Sword)       

All of the topics that the author of this epistle addresses go back to meeting the aforementioned twofold purpose of the book.

            The specific passage that will be dealt with in this exegesis is Hebrews 1:8-12.  This passage is in the midst of some controversy concerning Christ being referred to as God (Coffman 31).  In this exegesis the controversy will be dealt with in an attempt to determine whiter or not the Hebrew writer is confirming the deity of Christ. Also the passage will be examined in light of the original Greek with the hopes to come a better understanding of this beautiful text. 

(Heb 1:8)  but of the Son he saith, Thy throne, O God, is for ever and ever; And the sceptre of uprightness is the sceptre of thy kingdom.

            In context this verse falls into the middle of the section that deals with the superiority of Christ over angels (Thompson 31).  The controversy surrounding this passage is not in the context where which it lies, but in fact there is much criticism concerning the wording of the quote itself.   However, the quote is taken from Psalm 45:6-7 and most Rabbis deemed it to be messianic and many Targums note that it is about the coming Messiah (Gill E-Sword; Clarke E-Sword).  This passage is quoted nowhere else in the New Testament and it does an excellent job in reinforcing that Christ is superior to angels (Thompson 31-2). 

BUT OF THE SON HE SAITH, THY THRONE O GOD, IS FOR EVER AND EVER:

            This passage is a challenge for many translators.  “O God”  ho theos could possibly be in the vocative as found in John 20:28 where the messiah is called God, or it could be in the nomative in which the passage could be translated “Thy throne is God” or “God is thy throne” (Vincent E-Sword; Robertson E-Sword). The Revised Standard Version in this passage did translate it “Thy throne O God” but it did place in the footnotes an alternate rendering of “God is thy throne”. It is because of this that many do not see this passage as proving the divine nature of Jesus.  The question one must answer from this text is, who is being called God?  Is it Jesus, or is it the throne?  Most would assume that the text must be reffering to Christ as God, because no other translation would harmonize with the teaching of the whole Bible.  God is not a chair to be sat on, or can a chair be God (Coffman 31).  It is true that one cannot be sure of the answer from the  Hebrew if Psalm 45:6 is referring to the king as God or not (Thompson 32).  One must note however that the Hebrew author is not quoting from the Hebrew Old Testament, but in fact he uses the Septuagint, and understands it to be in reference to the messiah and uses it to show his superiority over angels (Barnes 64; Thompson 32). 

            This passage is clearly showing that Jesus is God.  This interpretation is in harmony with many others in the scriptures.  Any other interpretation would not make sense with the immediate context of the passage nor would it fit with the entire teaching of the New Testament.  The reason that many argue against this passage is surmised by F.F Bruce, when he writes “ That he should be addressed as God has seemed to daring to many commentators who seek to evade it or explain it away” (Bruce 19).  True exegesis of this verse and recognizing the point that the Hebrew author is making by using it, forces one to say that “Jesus is God”! (Johnson E-Sword). 

AND THE SCEPTRE OF UPRIGHTNESS IS THE SCEPTRE OF THY KINGDOM.

            The word “scepter” in this verse is the Greek term rhabdos which in this case is in reference to staff of a king, specifically Christ (Thayer E-Sword).  This word had come to be an expression of the legitimate rule that demands respect (Schneider 970).  This scepter that Jesus rules his kingdom with is characterized by righteousness (Barnes 62).  This is showing the superiority of Christ through the messianic Psalm in comparison to the unrighteous rule of men.  It can be confidently stated that Christ’s rule is upright. 

(Heb 1:9)  Thou hast loved righteousness, and hated iniquity; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.

            In this verse the Hebrew author is continuing to use a quote from the LXX that is messianic to show the nature of the Christ (Clarke E-Sword; Milligan 76). 

THOU HAST LOVED RIGHTEOUSNESS, AND HATED INIQUITY;

            This is continuing to describe the rule of the Messiah in his kingdom.  A good rule is characterized by having a ruler that loves righteousness.  Jesus is the very definition righteousness and because of this he also hateth iniquity (Clarke E-Sword).  The Greek word for “righteousness” is dekaiosune which in the most basic sense refers to justice, and when Christ rules only justice can reign (Thayer E-Sword).  Christ as ruler also hates iniquity. Iniquity could be better translated lawlessness (Vine 357).  Despising lawlessness is a characteristic of a good rule and Christ does just that (Bowman E-Sword). 

thy God, hath anointed thee With the oil of gladness above thy fellows.

            The anointing in this verse is what gives the Psalm its messianic interpretation (Thompson 32).  In the Old Testament prophets, priests and kings were anointed with oil, and Jesus is all three. 

            The “Oil of Gladness” is most likely a perfumed oil that was poured on the head in the midst of joy and exultation.  Jesus when we was crowned king, brought the greatest rejoicing ever to the world, because now sinful man could be redeemed (Barnes 63).  When Jesus was anointed he was placed higher than all others. In this context specifically when Jesus was anointed, it showed that he again was higher than the angels (Wilcox). 

            In these two verses the Hebrew author gives four proofs for the superiority of Christ over angels, and they are as follows:

                        1.  Christ is called God by the father himself v.8.

                        2.  His reign is eternal.  The word “throne” indicates rule.  When the father refers                           to the son’s throne and being “for ever” he is saying that the son will rule forever                               v.8.

                        3.  His administration is absolute justice v.8.

                        4.  His rank is exalted higher than all others v.9. (Milligan 76-7).

(Heb 1:10)  And, Thou, Lord, in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands:

            In this verse the author begins to describe Jesus as the creator (Scofield E-Sword).  The quote is from Psalm 102:25-27 where the Psalmist is afflicted when he realizes the brevity of his life compared to the eternity of God (Thompson 32-3). 

            This verse like verse 8 is difficult in making application of the description to Christ (Milligan 79).  It is because of this problem that there are a few different explanations given. First it is stated that the Psalm is messianic.  There is however there is nothing in the Psalm itself that would lead you to believe that it is messianic and none of the Rabbis felt that it was either (Barnes 64).  Another interpretation that is given is that the Hebrew writer is using this passage in an accommodative way (Henry E-Sword) (Milligan 78).  There is not much evidence for this interpretation of the passage either.  The question then must be answered on how this passage is to be interpreted.  The best answer seems to be the one given by Milligan when he writes: “On the principle of the identity in the Godhead, then, it seems to me, our author here applies to the Son language which, in its first intention, had reference to the entire Eloheem—the Father, the Son, and the Holy Spirit” (Milligan 79). 

AND, THOU LORD.

            The word “Lord” in this passage is not found in the Hebrew, but is in the LXX (Robertson E-Sword). It is however, in the Hebrew, clear that the subject of the passage is to be Yahweh (Barnes 64).   In the same way that the Hebrew writer understood the term “God” in verse 8 to be in reference to the Christ, in this verse he understands term “Lord” to be in reference to Jesus also (Thompson 33). 

in the beginning didst lay the foundation of the earth, And the heavens are the works of thy hands:

            The Hebrew writer is continuing to show the superiority of Christ over angels by showing Christ as the creator.  Christ was around at creation, and angels were not (Clarke E-Sword).  The term for “lay” in this passage is themelioo which is a term used to describe formation of something (Thayer E-Sword).  Jesus literally formed the earth and no other being can stake claim to that (Bowman E-Sword).  Not only did Jesus form the earth, but also the heavens.  The term “heavens” in this passage is best understood as the solar system, universe and sky (Bauer 598).  What the author is doing is showing the power of Jesus presented in the fact that he was creator (Gill E-Sword). 

(Heb 1:11)  They shall perish; but thou continuest: And they all shall wax old as doth a garment;

            “They” is in reference back to the created heavens (Jamiesson E-Sword).  The Hebrew writer is presenting the futility of man in contrast to the eternity of Jesus (Milligan 82).  Jesus the creator is eternal, but the creation is not, and because of this it will eventually perish.  The Laws of science dictate that the world will eventually slow down and perish (Robertson E-Sword). The term for “perish” is apolountai  and it is interesting to note that it is in the middle voice.  The middle voice denotes an action being done to self.   This means that the earth will destroy itself (Wilcox).  But Jesus on the other hand will not ever be destroyed.  The reason that Jesus will not be destroyed is that he continuest.  The term “continuest” is diameno means to remain permanently and continually (Bauer 185).  Angels are part of this creation that will perish, but Christ is superior to angels and he will not ever perish, because he will remain for eternity. 

            The phrase “wax old” is the term used for the wearing out of a garment and that is what the world will do (Clarke E-Sword) (Thayer E-Sword).  This creation will ultimately have an end but Christ will not. 

(Heb 1:12)  And as a mantle shalt thou roll them up, As a garment, and they shall be changed: But thou art the same, And thy years shall not fail.

            This verse is just reiterating and amplifying that thought of the previous verse, which is that all will be destroyed but Christ will never perish (Milligan 82).

AND AS A MANTLE SHALT THOU ROLL THEM UP.

            A “Mantle” is a garment meant to be cast off such as a coat (Barnes 65).  Just as one takes off a jacket and folds it up, that is what is going to be done to the creation.

AS A GARMENT THEY SHALL BE CHANGED:

            This creation is not eternal and just as clothing must be changed this creation will be changed also (Barnes 65) (Bruce 61-2).

BUT THOU ART THE SAME, AND THY YEARS SHALL NOT FAIL.

            What ever the future holds as the world is destroyed, the work and glory of Christ will not be affected (Coffman 33).  Christ is the same yesterday, today and tomorrow.  Christ cannot wear out, he will not change and he will never perish.  This cannot be said for the angels. (Henry E-Sword).  

            There are three key lessons that one can learn from this verse and that show that Jesus is superior to angels.

                        1.  Christ is the creator of all things

                        2.  He is the Lord and Governor off all things.

                        3. He endures forever. (Milligan 82)

            The conclusion of this section of scripture is clear, Jesus is superior to angels. The Hebrew writer uses Old Testament passages which his audience would be familiar with to make his point.  There were many at this time falling back into Judaism and the Hebrew writer uses the very thing that they were falling back into to show the superiority of the Christian system.  Christ is sovereign, perfect, just, eternal and immutable.  No matter how hard one tries, angels cannot even compare.  Christ is superior to all. If his nature is superior to all others that means that his teachings are superior also.  The lesson for the reader today is quite clear.  We are to not seek after any other form of salvation, because the author and perfector of our salvation is superior over all others. 

BIBLIOGRAPHY

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Bowman, Conrad. Notes and Commentary. E-Sword, Edited By: Rick Myers 2004.

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Clarke, Adam. Adam Clarke’s Commentary on the Bible . “Hebrews” E-Sword, Edited By: Rick Myers 2004.

Coffman, James Burton. Commentary on First Corinthians. Houston: Firm Foundation Publications, 1977.

Henry, Mathew.  Commentary on the Bible.  E-Sword, Edited By: Rick Myers 2004.

Johnson, B.W The People’s New Testament. Vol. 2 Nashville: Gospel Advocate Company,  1992.

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Robertson, A.T Word Pictures of the New Testament. E-Sword, Edited By: Rick Myers 2004.

Schneider, Carl. “rhabos” Theological Dictionary of the New Testament. 6:966-70 Edited ByGehard Friedrich. Grand Rapids: WM. B. Eerdmans Publishing Company, 1971.

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Thayer, Joseph H. Thayer’s Greek-English Lexicon of the New Testament Peabody: Hendrickson Publishers, Fifth Printing 2002.

Thompson, J. The Living Word Commentary “The Letter to the Hebrews” Austin: Sweet Publishing, 1972.

Vincent, Marvin R. Word Studies in the New Testament. Vol. 1. Grand Rapids: Eerdmans, 1946.

Vine, W.E. Vine’s Amplified Expository Dictionary of New Testament Words. Iowa Falls:World Bible Publishers, 1991.

Wilcox, Warren. Class Notes on Hebrews. Taken By: R. Clifford Sabroe, Bear Valley Bible Institute of Denver, 2005.