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Nazarene Commentary 2000©

21^st Century Paraphrase of the Hebrew Scriptures© –
21^st Century Version of the Christian Scriptures© [NCMM]

THE LETTER TO THE HEBREWS

CHAPTER ONE:
“A SUPERIOR SPOKESMAN”

Key Word: Son
Theme Verse: 2

Hebrews 1:1-4 – God’s Spokesman

HE1:1 On many occasions, and in a variety of ways in ancient times, 1 The God 2 spoke to our [Hebrew] forefathers by means of the Prophets. 3

1

On many occasions, and in a variety of ways in ancient times: Or, WMS: it was bit by bit and in many different ways that God in old times spoke; AMP: in many separate revelations – each of which set forth a portion of the Truth – and in different ways God spoke of old. From actually writing by the “finger of God”, to dictation, to inspiration – God used different methods of revealing His purpose to about 40 men in preparing the Bible. Others were also used. The first “prophet” so named is in Genesis 20:7 in the Hebrew word though Enoch is called a prophet by Jude 14. Aaron is the next one called a “prophet.” [Exodus 7:1]

2	The God: The Greek is the standard HO THEOS [=The God] differentiating Him from other “gods.” [Deuteronomy 10:17; 2 Corinthians 8:4, 5]

3

Spoke to our [Hebrew] forefathers by means of the Prophets: By the “our” the author identifies himself as a Jew or Hebrew. It is thought by some that Paul wrote Hebrews and we agree with this understanding. [Exodus 24:3; Jeremiah 7:25; Ezekiel 33:33; Luke 1:70; Acts 3:21] Compare notes in Romans 3:1 where Paul credits the production and preservation of the Scriptures to the Jews.

HE1:2 In these last days He spoke to us 4 [Hebrews] by means of a Son 5 whom He appointed heir of the Universe. 6 By means of [His Son] [The God] made the Periods of Time. 7

4

In these last days He spoke to us: [KJV – NOTE: when an abbreviation of this type occurs following the 21st Century Version of the Christian Scriptures© phrasing it indicates that such versions are similar.] Or, ASV: end of these days; PME: the end of the present age. Peter identified his time as “the last days.” [Acts 2:17] Compare notes on Hebrews 9:26 where he calls it “the consummation of the age.” The “last days” of the Jewish Temple Age [Matthew 24:1-3] began in the year 29 and was completed by 73 CE. Compare Daniel 9:26, 27. [1 Corinthians 10:11]

5

By means of a Son: [WEY, KNX, AMP] Just as the ancient prophets were God’s spokesmen, so now in those last days God’s Son became His Spokesman. New truths and commandments were revealed in the teachings or doctrine of Jesus Christ. The Son is now the one to be listened to and studied. See notes on Matthew 17:5. It is best a new disciple read first the teachings of the Son as found in the Gospels. [John 7:16, 17; Revelation 1:1] The Greek HUIO lacks the article so many versions use “a Son.” [WEY, KNX]

6	Whom He appointed heir of the Universe: [MOF] Or, WMS: appointed lawful owner of everything; PME: so to the Son he has ordained that all creation shall ultimately belong. The God “appointed” the Son as heir. It is not something he naturally possessed. [Psalm 2:8]

7

By means of [His Son] [The God] made the Periods of Time: [RHM] Or, KJV: by whom also he made the worlds; NEB: through whom he created all orders of existence. The Son was the creative agent or instrument of creation, not the origin or source. See notes on John 1:3. [Colossians 1:16; Proverbs 8:22-30] Note that 1 Corinthians 8:6 has it, “… there is one God OUT OF WHOM ALL THINGS EXIST… and one Master… BY MEANS OF WHOM ALL THINGS EXIST.” The Creation originated from The God through the Son. Nowhere is the Son called the creator or maker of the universe. The Greek AIONAS means ages or periods of time, eras, eons [aeons].

HE1:3 [The Son] is the very reflection of His glory 8 [Wisdom 7:25, 26] and the very imprint of His substance. 9 [Wisdom 7:26] [The Son] upholds the Universe by his powerful declaration. 10 After [the Son] made a cleansing of the sins, 11 [Daniel 9:24] he sat down at the right hand of 12 [Psalm 110:1] the Majesty in exalted places. 13

8

[The Son] is the very reflection of His glory: [GDS] Or, KJV: brightness of his glory; ASV: effulgence; RHM: eradiated; BAS: outshining; CON: emanation. The Greek is APAUGASMA [Strong’s Exhaustive Concordance #541] TES DOXES and possibly is an allusion to Wisdom 7:25, 26 where DOXES and APAUGASMA occur in the same context. The Son is but a “reflection” not the source of the glory. “Most scholars prefer ‘reflection.’” [Dictionary of New Testament Theology Volume 2, page 290] The first century Jewish philosopher Philo uses it as a synonym for “reflection.” (Dictionary of New Testament Theology Volume 2, page 289) In Wisdom 7:26 “mirror” is used. God is the sun, while the Son is the reflective moon. See notes on John 1:14. [John 17:5] “A breath of the power of God, and a pure emanation (apaugasma) of the glory (doxes) of the Almighty… a reflection of eternal life, a spotless mirror of the working of God, and an image of his goodness.” [Wisdom 7:25, 26]

9

The very imprint of His substance: Or, KJV: express image of his person; ASV: very image of his substance; RHM: representation of his very being; MOF: stamped with God’s own character; BEC: the copy of His being. This may be a paraphrase of Wisdom 7:26 where “image” [EIKON] is used. The Greek is CHARACTER [Strong’s Exhaustive Concordance #480] TES HYPOSTASEOS [Strong’s Exhaustive Concordance #5287] and so literally “the imprint of His substance.” It is a truth that a harder and stronger substance imprints the softer or weaker as diamond scratches glass. The unique Greek word occurs one more time in Hebrews 11:1, HYPOSTASIS [Strong’s Exhaustive Concordance #5287 = sub-standing]. [Colossians 1:15] It is only reasonable that the child or son is an image of the father. “Then kharacter came to mean an embosser and a stamp for making coins, and from this, looking to the result, the embossed stamp made on the coin, character in writing, style. Finally, it came to mean the basic bodily and psychological structure with which one is born (‘a chip off the old block’; ‘the apple does not fall far from the tree’; ‘of the same coin’) which is unique to the person and which cannot be changed by education or development, though it may be hidden or effaced. Hence, it also means individuality, personal characteristics. In Philo the human soul is called the character of divine power and the Logos is entitled the character of God.” [Dictionary of New Testament Theology, Volume 2, pages 88-89]

10

[The Son] upholds the Universe by his powerful declaration: [KJV; WMS] Or, BAS: supporting; RHM: bearing up all things by the utterance of his power. The Greek for word here is RHEMATI [Strong’s Exhaustive Concordance #4487]. Not only was the Son the creative agent used by God, the Son is also the agent in maintaining the Universe. [Colossians 1:17; John 1:2, 3; Proverbs 8:22-30] “[rhemati means] Discourse, orator, commands… often synonymous with logos (it includes) the creative word (Deuteronomy 8:3)… and can also be used for the process of inspiration… It usually relates to individual words and utterances.” [Dictionary of New Testament Theology, Volume 3, pages 1119-1121]

11

After [the Son] made a cleansing of the sins: [AMP] Or, KJV: purged our sins; ASV: purification; BER: our cleansing; BAS: an offering making clean; TCN: an expiation. See notes on Hebrews 9:26 and compare with Daniel 9:24 from which the above phrase may be an allusion – “iniquity is expiated.” [JPS]

12

He sat down at the right hand of: [KJV] The allusion is to Psalm 110:1 where David’s “lord” [the Messiah] sits down on the right of Yehowah. Here the context refers to The God [HO THEOS] as the One by whom the Son is seated. Psalm 110:1 is referenced several times in Hebrews. See notes on Hebrews 1:13 and Hebrews 10:12, 13. The Nazarene quotes and alludes to Psalm 110:1 several times. [See notes on Matthew 22:44.] It seems clear the Son and Yehowah are two difference persons. “The context makes it clear that the writer’s purpose was to stress the glory of the Son who had entered history and the uniqueness of the revelation of God in the unique One. The substance and embodiment of God is really in Christ who is its impress, its exact representation and embodiment. What God essentially is, is made manifest in Christ. To see Christ is to see what the Father is like.” [Dictionary of New Testament Theology, Volume 2, page 89]

13	The Majesty in exalted places: [KJV] Or, WMS: of God’s majesty; BAS: of God in heaven; TAY: in highest honor beside the great God of heaven. Literally this is “the Greatness,” that is, the Absolute Authority or Power. The Son is not called “the Majesty” but The God is.

HE1:4 [The Son] became so much better than the angels, 14 becoming very much different compared to them by inheriting a superior name. 15

14

[The Son] became so much better than the angels: [ASV] Or, RHM: becoming superior to the messengers; BER: mightier than; CON: greater than. According to Hebrews 2:7, 9 Paul says in the days of his flesh, Jesus was “made a little lower than the angels.” Upon his ascension and enthronement the Son became “much better than the angels.” It would be impossible to say this of The God. This is among Paul’s main points: to prove to Jews that this Son, Jesus, became superior to the angels in general. The Jews knew from their own Greek Septuagint that Messiah was called “Angel of Great Council” at Isaiah 9:6, so they understood him to be of an angelic order. [See notes on Ephesians 1:21.] “According to Hebrews 1:3 Jesus’ exaltation signifies the fulfillment of his priestly office. He has passed through the heavens and has been raised higher than they (Hebrews 4.14; 7.26; 9.11,23), since he has reached the very throne of God.” [Dictionary of New Testament Theology, Volume 2, page 195]

15

Becoming very much different compared to them by inheriting a superior name: [WMS] Or, KJV: so he hath by inheritance obtained a more excellent name than they; RHM: more distinguished; TCN: surpasses theirs; BAS: more noble. Is it possible that God could have a name less distinguished than any angel? The word “name” may mean more than just what one is called – character, reputation, fame. The Messiah’s “name” was to include Isaiah 9:6. In the Jewish Greek version of the Hebrew Bible called the Septuagint – the Bible used by Paul – read: “And his name is to be called ‘Angel of Great Counsel.’” The name “Jesus” itself is forever enshrined as the greatest name given among men by which they may get saved. [Acts 4:12; Philippians 2:9] This does not mean that the Son is not also designated by other names.

Hebrews 1:5-6 – Proof Texts

HE1:5 For to which one of the angels did [The God] say, 16 “You are my Son. Today I have given birth to you”? 17 [Psalm 2:7] And also, “I shall be a Father to him, and he will be a Son to me”? 18 [2 Samuel 7:14]

16

For to which one of the angels did [The God] say: Some take this phrase to mean the Glorified Master Jesus was not an “angel.” However, Paul would have known better from Isaiah 9:6 in the LXX. Paul also suggests the Returning Master is the “Archangel” in 1 Thessalonians 4:16, 17 [See notes in Nazarene Commentary 2000.] Compare also Revelation 12:7. Is it also possible that here Paul means among all the angels which one did he say this unto? The answer is, the glorified Master Jesus. In the context of what is to follow, Paul refers to the Son “during the days of his flesh” when he is not an angel. It must be remembered an “angel” is a “messenger” and surely Christ is the greatest of all of God’s messengers.

17

You are my Son. Today I have given birth to you: [KJV] Paul now quotes Psalm 2:7. How does Paul apply this Messianic verse? We do not have to doubt for we have a record of Paul’s use in a Jewish synagogue. [Acts 13:33] On that occasion Paul applied this birth as God’s “Son” to his resurrection. Paul further confirms this in Romans 1:4 [see notes]. Note that Peter also applies Psalm 2:1, 2 to the execution of Jesus by the Jews and Romans. [Acts 4:24-28]

18

I shall be a Father to him, and he will be a Son to me: [KJV] Paul quotes 2 Samuel 7:14 which is God’s prophecy regarding the dynasty of Davidic kings which would end in Jesus Christ. [Luke 1:32] If we judge from Paul’s application of Psalm 2:7 to occur upon the resurrection of Jesus, then it seems likely that Psalm 2:6 was also fulfilled following the resurrection. Jesus the Nazarene began his heavenly rule upon return to heaven. [Daniel 7:13; see notes on Ephesians 1:19-22; 1 Corinthians 15:24] Compare also a parallel at Psalm 89:3, 4, 26, 27 where the king is called “firstborn.”

HE1:6 And again, when He brings His Firstborn [Psalm 89:27] again into the inhabited world of humankind, 19 He says, “And let all God’s angels bow before him.” 20 [Deuteronomy 32:43 LXX]

19

When He brings His Firstborn again into the inhabited world of humankind: [RHM; MON] Or, GDS: when he is to bring his firstborn Son back. When did God do this? Jesus left the habitation of humans on earth when he died and descended into Hades until the third day. On that Sunday dawn God brought His “Firstborn” back into the world of mankind permitting him to become visible to his disciples. [Acts 10:40, 41]

20

And let all God’s angels bow before him: [TCN; BER] Or, KJV: worship him; BER: all before him. Paul quotes from one of two possibilities: Deuteronomy 32:43 LXX or Psalm 96:7. On the later verse the Hebrew text uses: “gods” while the Greek version uses “angels.” Deuteronomy 32:43 must be read in the Jewish LXX from which Paul quotes. The words “bow before” are from the Greek PROS-KUNESSATOSAN [Strong’s Exhaustive Concordance #4314] which means to bow before and kiss [the feet, or fringe of the garment]. It is not an act of “worship” in the modern sense of the English word, but an act of respectful obeisance. Note how Abigail does the same before David at 1 Samuel 25:23, 24 [LXX] when she shows the new king her respect. Compare also in the Jewish LXX; also, Psalm 45:11. Research the word proskuneo or obeisance in Nazarene Commentary 2000. Likely upon his ascension to heaven with the angels of the ascension [Acts 1:9-11; Daniel 7:13, 14] all heaven’s angels bowed in respect to the new King. [See notes on Ephesians 1:20, 21.] It should be noted that the angels do not “worship” Christ until after his resurrection, inferring he was not so treated before.

Hebrews 1:7-12 – Proof Texts

HE1:7 Indeed, regarding the angels [The God] says, 21 “The One makes His angels winds, 22 and His servants to people a flame of fire.” 23 [Psalm 104:4]

21	Regarding the angels [The God] says: What follows are three sets of verses, each dealing with a different subject. The first is with regard to the angels themselves.

22

The One makes His angels winds: [ASV, MOF, NOR, TCN, TAY] Or, KJV: spirits. Paul quotes Psalm 104:4. The Greek for “winds” is PNEUMATA [Strong’s Exhaustive Concordance #4151] generally rendered “spirits.” Compare Genesis 1:2 in the Jewish LXX and John 3:8. The wind is an unseen pressure which exerts a force upon an object.

23	And His servants to people a flame of fire: [BAS] Or, RHM: ministers of state; KJV: ministers; GDS: attendants. Angels are God’s ministers or servants. [Daniel 7:9, 10]

HE1:8 However, regarding the Son, 24 [The God says], “The God is your throne throughout all future periods of time. 25 Your Kingdom’s scepter is a scepter of just standards. 26

24	Regarding the Son: The second subject is the Son himself.

25

The God is your throne throughout all future periods of time: [MOF] Or, KJV: thy throne, O God, is for ever and ever. Paul quotes Psalm 45:6, 7. There are two ways of rendering this phrase, both here and in Psalm 45:6. The latter, if correct, rightly calls the Glorified Son, “God” as does Isaiah 9:6 and John 1:1, 18. Anyone who studies the Hebrew ELOHIM and the Greek THEOS will soon learn that they are used of the Absolute God, the Son, kings, judges, angels, even a husband. The same is true of “lord” – Lord God Almighty, Jesus Christ, angels, kings, masters, and husbands. For details on Hebrews 1:8, 9 See Nazarene Commentary 2000 2000© notes on.

26	Your Kingdom’s scepter is a scepter of just standards: [BER] Or, BAS: the rod of your kingdom is a rod of righteousness; WEY: absolute justice; KNX: a rod that rules true. [Genesis 49:10; Numbers 24:17; Psalm 2:9] Regarding the characteristics of the Messianic King see Isaiah 11:1-5.

HE1:9 You loved righteousness and hated lawlessness. 27 Therefore, The God, The God of you, anointed you 28 more than your partners.” 29 [Psalm 45:7]

27

You loved righteousness and hated lawlessness: [Young] Or, GDS: loved right and hated wrong; MOF: loved justice; KNX: you have been a friend to right, an enemy to wrong. The Kingdom of Messiah is just and right with no place for lawlessness within his realm. [See notes on Matthew 13:41.] Messiah’s character is foretold at Isaiah 11:1-5.

28

The God, The God of you, anointed you: The literal Greek is followed to indicate that Christ is not “The God.” Or, KJV: God, even thy God, hath anointed thee. If the opening phrase is “Thy throne, O God…” is taken, then we have two Gods in the Psalm – Yehowah and Messiah. Yehowah is Messiah’s God. The same is seen in Ephesians 1:3, 17 [see notes]. Nearly two dozen times the Christian Bible indicates Jesus has his own God whom he addresses as “my God.” The Greek here in this phrase is HO THEOS HO THEOS SOU, or “The God, The God of you.” Yehowah, The God, is the anointer of Messiah, Jesus Christ. [Isaiah 61:1; Luke 4:18; Acts 4:27; 10:39] While Christ has a God he worships, The God has no such thing.

29

More than your partners: [RHM] Or, KJV: fellows; MOF: comrades; TCN: thy peers; NOR: companions. In the first instant these are fellow Christ’s in the Davidic dynasty; in the Messianic fulfillment these “associates” are those “brothers” of Hebrews 2:10, 11 [see notes], the joint-heirs in the Church.

HE1:10 And, 30 “In [the] beginnings, You, O Sovereign LORD, founded the earth, and the heavens are the work of Your hands.

30

And: This could be taken as the third subject of this trilogy of verses. Paul quotes Psalm 102:25, 26 and its contextual application to Yehowah. Some try to make a Trinitarian proof text out of this. Remember these readers are not Trinitarians, they are severe monotheistic Jews. Nothing in these verses would have prepared a Hebrew reader for the extraordinary idea that this Son was in fact The God. Or, that Jesus the Son was the same as Yehowah of the Hebrew Scriptures. It is completely illogical the writer would suddenly assert such a thing without adequate preparation to Biblically-aware monotheistic Jews. With verse 7 three types are mentioned: angels, the Son, and the LORD [or, YHWH]. Those who have been following the writer would have no reason whatsoever to assume this “Lord” of Psalm 102:25-27 was the Son himself. Rather, it would be obvious to any Jewish reader that this “Lord” is the Creator Yehowah. The previous quotation had proven that the Messiah (the anointed one) was exalted only over his “partners” (companions) and not God. Indeed, this Son has his own “God.” This could never be said of The God (ho theos) for He has no god Himself. [Deuteronomy 10:17] A Jewish reader, reading this without explanatory preparation, would have no difficulty in understanding that with the break “and” in verse 10 the subject has moved to Yehowah as Psalm 102 has it. Some Trinitarian translators have added phrases to “and” indicating the “Son” of verse 8 is, in fact, Yehowah of Psalm 102. The Greek does not allow for this and such a translation must be considered a Trinitarian paraphrase ignoring the context. If this were permitted then a Unitarian paraphrase, consistent with the context and the flow of the argument, that verse 10 could also be paraphrased: “and, (concerning the Father / Yehowah)…”

HE1:11 They themselves will be destroyed, but you will continue to remain. [The heavens] will grow old like an outer garment. HE1:12 And you will fold them up just as an outer garment, and they will be altered. However, you remain the same and your years will never run out.” [Psalm 102:25, 26]

Hebrews 1:13-14 – Final Proof Text

HE1:13 Regarding which one of the angels 31 has [The God] ever said: “Sit you at my right hand 32 until I place your enemies as your footstool”? 33 [Psalm 110:1]

31	Regarding which one of the angels: In a more qualified and limited sense, confined to this context here, the Son has become superior to the angels and thus of a different order. The angels are also called “sons” [Genesis 6:1-3; Job 38:7], however, there is only one “the Son.”

32

Sit you at my right hand: Or, WMS: just keep your seat at my right hand. Paul quotes Psalm 110:1 a text used several times in the Gospels and the inspired epistles. In the Hebrew Text it is Yehowah who speaks to David’s “lord” the Messiah. [See notes on Matthew 22:44.] Compare notes on Hebrews 10:12, 13. This occurred upon the Master’s return to heaven. [See notes on Ephesians 1:20, 21.]

33

Until I place your enemies as your footstool: The word “until” implies a waiting period. The question is: Does Messiah wait to reign, or does he reign waiting? Paul answers this in 1 Corinthians 15:25, “For he must rule as king until God has put all enemies under his feet… The last enemy to be destroyed is Death.” If Christ could not begin to rule until Death was destroyed then he would have to wait until the end of the Thousand Years. [Revelation 20:13, 14] However, Christ beings to reign in the year 33 CE when he returned to heaven. [Daniel 7:13; see notes on Ephesians 1:20, 21] Thus, Christ has been waiting now for nearly two thousand years. [See notes on Matthew 25:14 and compare with Luke 19:12-15.]

HE1:14 Are not [the angels] all spirits to serve the people, 34 sent forth to minister to those about to inherit salvation? 35

34	Are not [the angels] all spirits to serve the people: [RHM] Or, KJV: ministering spirits; MOF: spirits in the divine service. Angels serve and obey God as an instrument of His will and thus they have figured greatly in the revelation of His purpose. Actually, the same may be said of the Son.

35	Sent forth to minister to those about to inherit salvation: Paul has in mind how the angels minister to the Saints in particular. [Psalm 34:7; 91:11; see notes on Matthew 18:10; Acts 5:19; 12:7] Many are delighted to know the ministering angels guard and watch over each of the Saints.

Review Questions on Chapter One

Summary of Chapter One

What has been Paul’s main introductory point? What has he tried to prove from the Scripture? First, that God’s spokesman is now His Son who shared a relationship with Him during creation. Paul proceeds to argue that this Son has become better than the angels, indicating he was once either equal to or less than such. Paul rallies over a half dozen texts to argue that His Son is King and worthy of angelic respect by bowing in obeisance. This Son became such upon his ascension to his Messianic throne which is based on the sovereignty of The God.

At no time does Paul argue that Jesus is The God, nor does he mention the Holy Spirit, nor create any kind of triune formula. He is merely trying to convince the Jews – not that the Son is part of a triad – but, rather, that he has been elevated above all the angels.