God’s Final Word: His Son
1 In the past God spoke to our ancestors through the prophets at many times and in various ways, 2 but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe. 3 The Son is the radiance of God’s glory and the exact representation of his being, sustaining all things by his powerful word. After he had provided purification for sins, he sat down at the right hand of the Majesty in heaven. 4 So he became as much superior to the angels as the name he has inherited is superior to theirs.
The Son Superior to Angels
5 For to which of the angels did God ever say,
“You are my Son;
today I have become your Father”[ Psalm 2:7]?
Or again,
“I will be his Father,
and he will be my Son”[2 Samuel 7:14; 1 Chron. 17:13]
6 And again, when God brings his firstborn into the world, he says,
“Let all God’s angels worship him.”[Deut. 32:43 (see Dead Sea Scrolls and Septuagint)]
7 In speaking of the angels he says,
“He makes his angels spirits,
and his servants flames of fire.”[Psalm 104:4]
8 But about the Son he says,
“Your throne, O God, will last forever and ever;
a scepter of justice will be the scepter of your kingdom.
9 You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.”[Psalm 45:6,7 ]
10 He also says, “In the beginning, Lord, you laid the foundations of the earth, and the heavens are the work of your hands. 11 They will perish, but you remain; they will all wear out like a garment.
12 You will roll them up like a robe;
like a garment, they will be changed.
But you remain the same,
and your years will never end.”[Psalm 102:25-27]
13 To which of the angels did God ever say,
“Sit at my right hand
until I make your enemies
a footstool for your feet”[Psalm 110:1]?
14 Are not all angels ministering spirits sent to serve those who will inherit salvation?
NOTES:
1:1–4 The letter opens with an introduction consisting of a reflection on the climax of God’s revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Hb 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Hb 1:2) the final age, God’s revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him, God created the universe. Hb 1:3–4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as a refulgence of God’s glory and imprint of his being (Hb 1:3; cf. Wis 7:26). These same terms are used by the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Ps 110:1). The once-humiliated and crucified Jesus has been declared God’s Son, and this name shows his superiority to the angels. The reason for the author’s insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus’ superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus.
1:5–14 Jesus’ superiority to the angels is now demonstrated by a series of seven Old Testament texts. Some scholars see in the stages of Jesus’ exaltation an order corresponding to that of enthronement ceremonies in the ancient Near East, especially in Egypt, namely, elevation to divine status (Hb 1:5–6); presentation to the angels and proclamation of everlasting lordship (Hb 1:7–12); enthronement and conferral of royal power (Hb 1:13). The citations from the Psalms in Hb 1:5, 13 were traditionally used of Jesus’ messianic sonship (cf. Acts 13:33) through his resurrection and exaltation (cf. Acts 2:33–35); those in Hb 1:8, 10–12 are concerned with his divine kingship and his creative function. The central quotation in Hb 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite different in meaning from that of the Hebrew (“You make the winds your messengers, and flaming fire your ministers”). The angels are only sent to serve…those who are to inherit salvation (Hb 1:14).
1:6 And again, when he leads: the Greek could also be translated “And when he again leads” in reference to the parousia.
1:8–12 O God: the application of the name “God” to the Son derives from the preexistence mentioned in Hb 1:2–3; the psalmist had already used it of the Hebrew king in the court style of the original. See note on Ps 45:7. It is also important for the author’s Christology that in Hb 1:10–12 an Old Testament passage addressed to God is redirected to Jesus.
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