Right off the bat, our writer shows us the Hebrew standard for handling the Old Testament text. Departing from the Hellenistic methods of slavish textual analysis, but not yet as rootless as the Alexandrian adaptation, this is a peculiarly Hebrew way of quoting from the Old Testament, sometimes blending into the quote a free ranging commentary. This is more than just targum, a restatement in modern terms, but an application it seems the original author did not intend. Thus, even when his use seems to us unjustified by the context from which it was taken, employing too much of poetic license, we must accept this is proper and correct as testified by this book being regarded as God-breathed. That is, we realize the author read his Old Testament with a truly inspired understanding, and his adaptations were an example of that deeper understanding which was not bound by mere words, but a fuller grasp of the greater revelation of God as a Person. There is no profligate abuse of the Old Testament text, as most New Testament quotations of the Old are fairly easy to explain. Yet we do find occasionally a poetic license which makes us uncomfortable until we grasp revelation from the Hebrew mindset. The same God who inspired the first writer inspired the second. While we must be hesitant in copying such behavior, we are forced to conclude the message is more important than the means for conveying it.
Thus, we see God used all manner of means to reveal Himself. That revelation came bit by bit, rather like the twinkling of the stars in the sky. A glimpse here, a manifestation there, a word, a dream, a vision, an angel, an event, etc. God has never bound Himself to any one particular method, and held all accountable to even the most incomprehensible messages. However, to inaugurate the much prophesied "Last Days," God sent a personal representation of Himself. Insofar as one is ever going to understand Jehovah, He must embrace His Son, Jesus Christ.
The Jewish people of the First Century, with a highly corrupted understanding of their Bible, came dangerously close to worshiping angels. Given that high reverence, our writer bluntly states Jesus was most certainly above those angels. He does so first by referencing material familiar to his audience. In Psalm 2, we have a song celebrating the royal coronation, perhaps used annually during the Monarchy Period. The Psalmist aims to show the King of Israel is the chosen of God Almighty, Creator of Heaven and Earth. To resist this king is suicide, because no nation of men holds that level of interest for Jehovah. Taking off on the hyperbole of that psalm, our writer points out Jesus, as prophesied heir of David, was most literally The Son of God. In similar fashion, with Solomon being "adopted" as a son of God, so Jesus inherited it literally by virtue of His divine birth. This, without the caveat in the rest of that verse (2 Samuel 7:14) about any possible iniquity. Arguing from silence, the writer mentions not a single hint of such elevation was offered to any angel.
Next, we have a quote from the Song of Moses (Deuteronomy 32:1-43). This passage is a prophecy which sums up the history of Israel nicely. In the end, they face the wrath of God for their idolatry, but the final end of that matter is the blessing to all nations. In the final verse of that song, our writer quotes from the Septuagint version, the version most familiar to his Hellenized readers. He doesn't bother with whether it's the proper text; he accepts the inserted phrase many regard spurious simply because it is good theology. A similar sentiment is found in Psalm 97:7, though some translations choose to render the ambiguous elohim as gods rather than angels. We note, either way, it's still good theology. There is not a being in existence throughout all Creation exempt from the command to worship the Son of God as the fullest expression of God Himself. Given the angels are created beings, they must also fall at His feet. Using the materials he knows the Hellenized Jews would accept, our author gets his point across: by comparison to His Heavenly Heir of all things, the angels with their abilities to alter the very physical reality at the whim or God, are mere messenger boys (Psalm 104:4).
Psalm 45 is rooted in a royal wedding, probably of David or Solomon. The Sons of Korah came back from that celebration filled with joy, and wrote this song to mark the spiritual insights revealed to them during the ceremony. While it would be hard to know just what sort of Messianic theology was held during the United Monarchy, scholars are convinced this psalm is about the Messiah. Clearly the writer blurs the line between addressing his king and his God. The writer of Hebrews justly quotes this as a plainly Messianic prophecy. The spiritual truth behind the meaning of symbols of office and the ritual anointing are rather plain.
The 102nd Psalm has inspired several pieces of modern music. This is called a "plaintive psalm," a cry to God for help, with flashes of faith and trust in His Eternity. This is directly addressed to Jehovah, and is not viewed as specifically Messianic. Still, our writer justly pulls it in to celebrate the understanding clearly annunciated by John at the opening of his Gospel. Jesus was the agent of Creation, and was there from the start. When the created universe has served its purpose, and has been put away, Jesus will still be there.
In contrast to this vision of an Eternal Son, our writer notes nothing like this was said of angels. Unlike them, the Son was told in a quote from Psalm 110 that He should take a seat at the Father's right hand until all things are accomplished. Jesus quoted this passage as applying to Himself, using it as a way to demonstrate Hebrew paradox as a contrast to the Pharisees' shallow literalism. Obviously David wrote this prophetically, somehow glimpsing a vision of The End.
Again, the writer notes angels exist merely to serve those who serve this great God. Those of us who embrace the Son as our Savior and Lord inherit Eternity. In this, the angels are used by God as messengers and runners from His Heavenly Courts. They do for us things not within human power. They do it because we serve Him.
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Ed Hurst
11 February 2008
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