Sermon Tone Analysis

EXPECTED KING

The quotation of introduces the chain quotation on the superiority of Christ to the angels.

, moreover, is introduced at 1:5 with the rhetorical question “For to which of the angels did God ever say …?” C/f v.13

, moreover, is introduced at 1:5 with the rhetorical question “For to which of the angels did God ever say …?”

In its original context speaks of the rebellion of the nations and their rulers against God and his Anointed One.

This rebellion, however, will be smashed by the awesome, overwhelming power of the king whom God has enthroned on Mount Zion.

The passage is a confession of confidence based on the Lord’s decree.

God has proclaimed that the Davidic king is his heir and that the nations, even to the ends of the earth, are his inheritance (2:7–8).

The psalm builds on the promise to David regarding the world dominance to be accomplished by his dynasty.

Yet, of course, such dominance was not realized by any of the kings of David’s line.

Thus, must have anticipated a greater fulfillment.

At both and in ; the psalm seems to be understood as a direct verbal prophecy fulfilled in the resurrection and exaltation of Christ.

The psalm is used rhetorically to reinforce the central proclamation of the chain quotation: the Son of God is superior to the angels.

This citation from invokes the whole Psalm: the Messiah is the Anointed One (), is king over all (), and especially is God’s Son ().

Crossway Bibles.

(2008).

The ESV Study Bible (pp.

2361–2362).

Wheaton, IL: Crossway Bibles.

“TODAY I HAVE BEGOTTEN YOU” Jesus has always been deity (cf.

John 1:1–18).

Therefore, this cannot refer to the essence of His nature, but to His manifestation in time (the incarnation).

Some commentators relate it to the resurrection (cf.

Rom.

1:3–4).

This is a quote from the Septuagint of 2 Sam.

7:14, which initially referred to Solomon.

The author of Hebrews applies it to Jesus.

This dual reference is similar to the “virgin birth” prophecy of Isa.

7:14.

Both are examples of multi-fulfillment prophecy.

7:14 occurs as part of a series of promises to King David concerning one of his descendants.

God will adopt David’s son as heir, the heir will build a house for God’s name, and God will establish that son’s kingdom irrevocably.

The permanence of God’s covenant with David formed the basis for Israel’s hope in a future king who would carry on David’s line and be the inheritor of covenant promises (; ; ; ; ; )

2 Sam.

7:14 serves to reinforce the central proclamation that the Son of God is superior to the angels.

Thus, it constitutes a direct confession of Christ’s unique relationship to the Father as Son.

This verse from 2 Samuel offers scriptural grounding for the concept of sonship, which plays a prominent role in this first main movement of Hebrews and in the theology of the book as a whole.

Underscoring this unique relationship the Son shares with the Father, which is a filial relationship, over against the status of the angels, who the author will go on to demonstrate are mere servants who worship this Son and serve him (1:6–7).

This proclamation (; also ) is declared to King David concerning his covenant heir, whom God will designate God’s own “Son.”

In the context of Samuel, the reader might assume this refers to David’s son Solomon, but Solomon failed to follow the law and was not “established forever” (); hence, the promise can only be fulfilled by the Davidic Messiah.

and are linked by the special designation “Son,”

Crossway Bibles.

(2008).

The ESV Study Bible (pp.

2361–2362).

Wheaton, IL: Crossway Bibles

David’s Greater Son

ESTEEMED KING

Firstborn is a title (see ; , ; ; cf. ; ) that conveys preeminence in family lineage and rights of inheritance (see ; ; ).

It does not mean that Jesus was created (see note on ).

Crossway Bibles.

(2008).

The ESV Study Bible (p.

2362).

Wheaton, IL: Crossway Bibles.

In Jeremiah 31:9, however, we find a reference to Ephraim being the firstborn of Joseph.

Was Ephraim Joseph’s firstborn?

No, Manasseh was.

Why, then is Ephraim called the firstborn?

Because firstborn or first begotten in Scripture does not simply speak of precedence.

It can also speak of priority.

In this case, even though Ephraim wasn’t born first in precedence, he had priority in blessing.

his supreme Son.

The one Greek word behind this expression is prōtotokos [4416, 4758] (supreme, firstborn), a term that does not have to refer back to an actual birth or to priority in time.

It may do that (as in Luke 2:7; Col 1:18; Rev 1:5), but it can also call attention to dignity or status (as in Rom 8:29; Col 1:15); hence the translation “supreme.”

Within families it referred to the place of honor normally given to the oldest son, but in certain cases the honor was transferred to others (from Esau to Jacob, for example).

his supreme Son.

The one Greek word behind this expression is prōtotokos [4416, 4758] (supreme, firstborn), a term that does not have to refer back to an actual birth or to priority in time.

It may do that (as in Luke 2:7; Col 1:18; Rev 1:5), but it can also call attention to dignity or status (as in Rom 8:29; Col 1:15); hence the translation “supreme.”

Within families it referred to the place of honor normally given to the oldest son, but in certain cases the honor was transferred to others (from Esau to Jacob, for example).

Heb.

1:6 refers to the Second Coming of the Lord Jesus into the inhabited world (oikouménē [3563]).

As angels were present at His ascension so will they be at His return and must worship Him then.

Christ’s preeminence is cosmic.

He is exalted over even the highest order of celestial creatures.

It is possibly the second coming of Christ (9:28); interpreting “again” with “brings” may show this.

“when he again brings”) is to be preferred.

The verb is a subjunctive with a future meaning, “when he brings,” not “when he brought.”

Moreover, the words “God said” are more literally, “God says.”

The apparent reference, therefore, is not to Christ’s birth in Bethlehem but to something subsequent to that, either his exaltation or (far more likely) his Second Coming.

43  “Rejoice with him, O heavens;

bow down to him, all gods,

In both cases angels are considered “sons of God,” but without the rights of the unique Son of God.

The job of angels is to worship God, and hence to worship his Son (the “exact imprint of his nature,” ).

Since only God is worthy of worship (; ; ; ; ), this is further evidence of the Son’s full deity

Crossway Bibles.

(2008).

The ESV Study Bible (p.

2362).

Wheaton, IL: Crossway Bibles.

A quotation from the Septuagint (the pre-Christian Greek translation of the OT) of (see NIV text note), which in Deuteronomy is a call to worship Yahweh.

Here it is applied to the Son, who also deserves worship as God (cf.

v. 3; ).

Moo, D. J. (2015).

The Letters and Revelation.

In D. A. Carson (Ed.), NIV Zondervan Study Bible: Built on the Truth of Scripture and Centered on the Gospel Message (p.

2494).

Grand Rapids, MI: Zondervan.

Having just made the point that no angel was ever given the name “Son” (1:4–5), the author is not about to confuse the issue by letting the term “sons of God” stand as a designation for angels.

Deuteronomy 32:43 concludes Moses’s final “song … to the assembly of Israel” (Deut 31:30), which the Jewish philosopher Philo called “his hymn of praise in the middle of them all, with every description of harmony and symphony which men and ministering angels hear” (Philo Virtues 73; Yonge 1993:647).

That is, they appear when God has a special assignment for them to do, and when they have completed it, they disappear again—just as wind and fire come one moment and go the next.

The angels have no independence; they are only servants.

The splendour of angels is acknowledged here, proving that the Son, who is superior to all the angels, is all the more glorious.

The OT context of the quotation from points to the Lord God as creator and sustainer of all things, including angels (; is quoted).

Since the Son is designated creator and sustainer (; ), it is implicit that the splendour of the angels also stems from his creative hand.

Crossway Bibles.

(2008).

The ESV Study Bible (p.

2362).

Wheaton, IL: Crossway Bibles.

Having established the superiority of Jesus Christ over angels, representing the most exalted of God’s creatures, the writer presses home his point with further references to the Old Testament

The words Who makes his angels wind, are intended to show a strong contrast between the angels and the Son.