I realize I’ve been slow to recognize this, but something about his posts has been bothering me for a while. I understand he often copies and pastes, but it’s the kind of commentary he seeks out that has led him to deceive himself.
Great!
No commentaries, just plain, biblical exegesis!
Heb 1:8 And Hashem says to HaBen, KIS'AHCHA ELOHIM OLAM VAED SHEVET MISHOR SHEVET MALKHUTECHA ("Your throne, O G-d, will endure for ever and ever, and the scepter of justice is the scepter of your kingdom" --TEHILLIM 45:7).
Heb 1:9 AHAVTA TZEDEK VATISNA RE'SHA, AL KEN MESHAKHACHA ELOHIM, ELOHECHA SHEMEN SASSON MECHAVERECHA ("You loved righteousness and hated lawlessness; on account of this G-d, your G-d, anointed you with the oil of gladness more than your companions"--TEHILLIM 45:8).
Heb 1:8 and unto the Son: 'Thy throne, O God, is to the age of the age; a sceptre of righteousness is the sceptre of thy reign;
Heb 1:9 thou didst love righteousness, and didst hate lawlessness; because of this did He anoint thee—God, thy God—with oil of gladness above thy partners;'
Heb 1:10 and, 'Thou, at the beginning, Lord, the earth didst found, and a work of thy hands are the heavens;
Heb 1:11 these shall perish, and Thou dost remain, and all, as a garment, shall become old,
Heb 1:12 and as a mantle Thou shall roll them together, and they shall be changed, and Thou art the same, and Thy years shall not fail.'
Heb 1:13 And unto which of the messengers said He ever, 'Sit at My right hand, till I may make thine enemies thy footstool?'
Heb 1:14 are they not all spirits of service—for ministration being sent forth because of those about to inherit salvation?
The Use of the Old Testament to Affirm Christ’s Deity
In Hebrews 1:8-12, the author quotes several passages from the Old Testament, primarily from the Psalms, to assert the divinity and eternal nature of the Son. These references were likely familiar to Jewish audiences who viewed these texts as referring to God alone.
By applying these to Jesus, the author is making a theological point about Jesus' divine status and eternal nature.
Psalm 45:6-7 ("Thy throne, O God, is forever and ever") is a royal psalm addressing the king, which the author of Hebrews applies to Jesus, suggesting not just a human king, but one who shares in God's eternal reign.
Psalm 102:25-27 ("Thou, Lord, in the beginning, didst lay the foundation of the earth") emphasizes God's act of creation, which the author of Hebrews attributes to Jesus, reinforcing the claim that Jesus is co-eternal with God and participates in the creation of the world.
These applications show how early Christians interpreted the Old Testament in light of the revelation of Jesus Christ. The cultural backdrop of Jewish monotheism makes these assertions particularly provocative-Jesus is not just an exalted human, but the divine Son who shares God's eternal throne and dominion.
2. The Jewish Understanding of Messiah and the King
The concept of a Messianic King was deeply embedded in Jewish thought. Jews anticipated a king from David’s line who would establish God's kingdom on earth, overthrow Israel's enemies, and rule with justice and righteousness. In Hebrews 1:8-9, the Son is depicted as this Messianic King, but the passage also stresses that He is more than just a human ruler—He is described as God Himself, enthroned for eternity, with a scepter of righteousness that signifies His rule over creation. This understanding would have been radical for many Jewish readers who did not yet fully comprehend the divinity of the Messiah.
The phrase "Thy throne, O God" would resonate with a Jewish audience familiar with the Messianic promises in texts like Psalm 110:1 ("The Lord said to my Lord, 'Sit at my right hand'").
However, the identification of the Son as God, along with His eternal reign, would challenge traditional Jewish monotheism, pushing them to rethink the nature of the Messiah.
3. The Sceptre of Righteousness and Divine Anointing
In Hebrews 1:9, the author speaks of the Son being anointed by God with "the oil of gladness above thy partners." The imagery of anointing with oil is associated with the coronation of kings in the Old Testament (e.g., 1 Samuel 16:13 when David is anointed), but here the anointing of Jesus exceeds that of all others.
The term "partners" likely refers to angelic or heavenly beings, emphasizing that Jesus is superior to all creation, even to the exalted beings who serve God. This anointing, therefore, marks Jesus as the preeminent and eternal King.
The cultural idea of anointing as conferring authority and divine favor adds weight to the argument that Jesus is not simply a ruler by inheritance, but one appointed and empowered by God Himself to reign forever.
4. Jesus as Creator and Eternal
Hebrews 1:10-12 reinforces the eternal nature of Jesus, aligning Him with the God of creation. The reference to Psalm 102:25-27 shows Jesus' involvement in the creation of the world, a claim that would have been culturally profound for early Jewish Christians. In the Jewish worldview, God alone was the Creator, and here, the author identifies Jesus with this role, not just as a participant in creation, but as the One through whom the universe was made. The imagery of the heavens and earth "perishing" while Jesus remains "the same" speaks to His unchanging nature, contrasting with the temporal and fleeting nature of the created world.
The Jewish concept of God as eternal and unchanging is pivotal here, and the author’s application of this to Jesus highlights the continuity between the Father and the Son, reinforcing their shared divine essence.
5. Jesus’ Superiority to Angels
In Hebrews 1:13-14, the author makes a definitive distinction between the Son and the angels. Psalm 110:1 is cited to affirm that no angel has ever been invited to sit at God’s right hand, a position of supreme honor and authority. The cultural significance here lies in the Jewish reverence for angels, as they were seen as powerful, important messengers and servants of God. However, the author argues that Jesus is not merely another angelic being but is far superior to them, possessing a unique and exalted position.
The idea that angels are "ministering spirits" sent to serve those who will inherit salvation emphasizes the hierarchical nature of the spiritual realm: Jesus, the Son, is at the top, followed by angels, and then humanity. This serves to elevate Jesus above the angels, reflecting the early Christian belief in His preeminent status within the heavenly hierarchy.
6. Theological Implications for the Early Christian Community
Culturally, the early Christian community was navigating the tensions between their Jewish heritage and their belief in the divinity of Jesus. These verses in Hebrews 1 served not only to assert the full deity and eternal nature of Jesus but also to challenge Jewish monotheism in a profound way.
The claim that Jesus is the eternal Creator, seated at God’s right hand, would have been seen as blasphemous by some Jewish leaders, yet it was a foundational doctrine for the Christian faith, shaping their understanding of Jesus as both fully God and fully man.
In summary, Hebrews 1:8-14 communicates the supremacy of Jesus, drawing on Jewish cultural understandings of kingship, righteousness, creation, and angels, and applies them to Jesus in a way that affirms His divine identity and eternal reign. This would have been a radical and transformative message for the early Christian audience, who were still reconciling their faith in Christ with their Jewish roots.
Exegete this for me WITHOUT your bias-can you do it?
J.
, APAK. It’s clear to everyone, perhaps even those of his perspective in this forum, that he needs to set aside his current practices and start over with the Milk of the Word.
