Page 488 - Demo

The Prophet Ezekiel by Michelangelo (1475- 1564), Sistine Chapel, Vatican, Rome
The rst chapter is full of quotations. The abundance of quotations shows the author’s deep reverence for and knowledge of Scripture, which is cited to con rm the kingship of Christ.
a. [1:2] Is 2:2; Jer 23:20; Ez 38:16;
Dn 10:14 / Jn 3:17; Rom 8:3;
Gal 4:4 / Prv 8:30; Wis 7:22; Jn 1:3; 1 Cor 8:6; Col 1:16.
b. [1:3] Wis 7:26; 2 Cor 4:4; Col 1:15 / Heb 8:1; 10:12; 12:2; Mk 16:19; Acts 2:33; 7:55–56; Rom 8:34; Eph 1:20; Col 3:1; 1 Pt 3:22.
c. [1:4] Eph 1:21; Phil 2:9–11.
d. [1:5] Ps 2:7 / 2 Sm 7:14.
e. [1:6] Dt 32:43 LXX; Ps 97:7.
f. [1:7] Ps 104:4 LXX.
HEBREWS 
I. INTRODUCTION*
11In times past, God spoke in partial and various ways to our ancestors through the prophets; 2in these last days, he spoke to us through a son, whom he made heir of all things and through whom
he created the universe,a
3who is the refulgence of his glory, the very imprint of his being,
and who sustains all things by his mighty word.
When he had accomplished puri cation from sins,
he took his seat at the right hand of the Majesty on high,b 4as far superior to the angels
as the name he has inherited is more excellent than theirs.c
Jesus carried
by two angels
by Albrecht Dürer (1471-1528)
II. THE SON HIGHER THAN THE ANGELS
Messianic Enthronement.* 5For to which of the angels did God ever say:
“You are my son; this day I have begotten you”?d Or again:
“I will be a father to him, and he shall be a son to me”? 6And again, when he leads* the rst-born into the world, he says:
“Let all the angels of God worship him.”e 7Of the angels he says:
“He makes his angels winds
and his ministers a ery ame”;f
* [1:1–4] The letter opens with an introduction consisting of a re ection 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 (Heb 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Heb 1:2) the nal 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. Heb 1:3–4, which may be based upon a liturgical hymn, assimilate the Son to the personi ed Wisdom of the Old Testament as refulgence of God’s glory and imprint of his being (Heb 1:3; cf. Wis 7:26). These same terms are used of 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 puri cation from sins and has been exalted to the right hand of God (see Ps 110:1). The once- humiliated and cruci ed 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 (Heb 1:5–6); presentation to the angels and proclamation of everlasting lordship (Heb 1:7–12); enthronement and conferral of royal power (Heb 1:13). The citations from the Psalms in Heb 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 Heb 1:8, 10–12 are concerned with his divine kingship and his creative function. The central quotation in Heb 1:7 serves to contrast the angels with the Son. The author quotes it according to the Septuagint translation, which is quite di erent in meaning from that of the Hebrew (“You make the winds your messengers, and aming re your ministers”). The angels are only sent to serve. . .those who are to inherit salvation (Heb 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.
476