Hebrews Study

[phil36]

I understand where people are coming from... when I was studying hermeneutics etc, the one thing that was impressed on us was that it would be our job to teach...and that means making complex things understandable to all... and if that means taking time to unpack something..you had better do it.. It is a fearful thing to unveil the word of God.

 

[oldhermit]

I. Jesus is worthy of worship from the hosts of heaven, 7.
This reveals the extent of “better than.” “And let all the angels of God worship him.” This quote is found only in the LXX translation of Deuteronomy 32:43. In Romans 10:15, Paul quotes the following statement of the Deuteronomy passage saying, “Rejoice you Gentiles with his people” and declares its fulfillment in the resurrection of Christ.

The contrast between Christ and the angels is distinctly drawn. The writer has already shown Christ to be greater than the angels in that he has “inherited a more excellent name” and that he is appointed to the throne of heaven. Now, the writer shows the greater extent of that superiority in that he receives worship from “all the angels of heaven.” We know from Revelation 19:10 and 22:8 that angels do not receive worship. Jesus is set apart from angels both in nature and in rank of being.

J. Jesus is contrasted to angels as King, 7-9. “Who makes his angels spirits and his ministers a flame of fire.” Angels are spirits or wind. This is the highest praise and function they are given in the text. They are "flames of fire." They are Messiah's instruments of divine wrath and judgment, Revelation 16:1ff.

K. The Son is addressed as God, 8-10. “But of the Son he says, 'Your throne, O God is forever and ever.” πρὸς δὲ τὸν υἱόν, Ὁ θρόνος σου ὁ θεὸς εἰς τὸν αἰῶνα τοῦ αἰῶνος, This quote by the Hebrew writer is taken from Psalms 45:6-7. “Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.”
Variant readings:

The NAS renders it in this way. “But of the Son he says, 'Your throne, O God is forever and ever, and the righteous scepter is the scepter of his Kingdom.”
The KJV - “But unto the Son he says, your throne, O God, is for ever and ever: a scepter of righteousness is the scepter of your kingdom.”
The NIV - “But about the Son he says, “Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom.”
The ASV - “But of the Son he says, Your throne, O God, is for ever and ever; And the scepter of uprightness is the scepter of your kingdom.”
There are two major questions that confront us in the structure of verse 8. First, is the complete absence of the vocative case indicator in the opening address, πρὸς δὲ τὸν υἱόν, Ὁ θρόνος σου ὁ θεὸς (But of the Son, the throne of you God.") Second, is the question of the subject. So, what are the possibilities? θεὸς (Theos) is the nominative spelling rather that the vocative θεέ. Yet, this still functions in the vocative. Such use is common in the New Testament. This is what Wallace refers to as a "nominative for a vocative." In his Greek grammar “Beyond the Basics - an exegetical syntax of the New Testament,” on page 59, Wallace comments on the use of the nominative for the vocative using Hebrews 1:8 as his example.

“A substantive in the nominative is used in the place of the vocative case. It is used (as is the vocative) in direct address to designate the addressee. There are three syntactical possibilities for θεός here: as a subject (“God is your throne”), predicate nominative (“your throne is God”), and nominative for vocative (as in the translation above). The Subject and Predicate Nominative translations can be lumped together and set off against the nominative for vocative approach. It is our view that the nominative. for vocative view is to be preferred for the following reasons: ​

(1) It is an overstatement to argue that if a writer wanted to address God he could have used the vocative θεέ, because no where in the NT is this done except in Matthew 27:46. The articular nominative for vocative is the almost universal choice. ​

(2) This is especially the case in quoting from the LXX (as in Hebrews 1:8; cf. Hebrews 10:7), for the LXX is equally reticent to use the vocative form, most likely since Hebrew lacked such a form. ​

(3) The accentuation in the Hebrew of Psalms 45:7 suggests that there should be a pause between “throne” and “God” (indicating that tradition took “God” as direct address).​

(4) This view takes seriously the μέν … δέ construction in verses 7–8, while the Subject - Predicate Nominative view does not adequately handle these conjunctions. Specifically, if we read v 8 as “your throne is God” the δέ loses its adversative force, for such a statement could also be made of the angels, viz., that God reigns over them.” End Quote.
The nominative vs the vocative is indeed a powerful argument. In all other instances where God is addressed in the New Testament, other than Matthew 27:46, God is addressed in the nominative case yet, the force of the address is vocative. In Mark 15:34, Mark rehearses this same account of the crucifixion and he uses the nominative case rather that the vocative in Jesus' address to the Father as Matthew did - Ὁ θεός μου ὁ θεός μου, εἰς τί ἐγκατέλιπές με (The God of me the God of me, Why have you forsaken me?). This example gives force to the use of the nominative functioning as a vocative. Hebrews 1:8 is simply another example of this type of grammatical structure.

In verse 9, this same grammatical structure is found yet again in the phrase - διὰ τοῦτο ἔχρισεν σε ὁ θεὸς, ὁ θεός σου ἔλαιον – “Because of this God, your God has anointed you with oil...” Here again is a case of the nominative functioning as the vocative. The only absolute vocative spelling of address appears in verse 10 where the Father addressing the Son as Lord saying, καί, Σὺ κατ’ ἀρχάς, κύριε – “And you in beginning Lord...”? κύριε - Lord, in the vocative spelling.
​

The force of the nominative functioning as a vocative then offers very strong support to the translation “Thy throne O God.” This in turn establishes the throne as the subject and God as the possessor of the throne. The Son is the God who occupies the throne.


​

L. “Thou hast loved righteousness, and hated lawlessness; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.”

​

1. “Loved righteousness” – ἠγάπησας (hagapasas) – Verb, aorist, indicative, accusative, second person singular of ἀγαπάω (hagapao) meaning to prefer, esteem, take pleasure in. This expresses much more than a simple emotional or existential response. This represents an elevated level of devotion. This is love that seeks to accomplish the highest standard of consecration. This is love that is defined by one's thought, speech, and behavior. This is love that seeks the highest standard of good for the sake of another. Jesus sought the highest standard of righteous and this was reflected in his purity of life. Loving righteousness meant surrendering his will to the will of the Father. As was observed by the apostles in John 2:17, “The zeal of the house of Jehovah has consumed me.” Psalms 69:9.
2. “Hated lawlessness”

a. Hated – ἐμίσησας (emisasas)– To hate or detest. This is the only place this word is used in the New Testament.
b. Lawlessness – ἀνομίαν (anomian) – iniquity, disobedience, sin, transgression, unrighteousness, against law. This represents any thinking, speaking, or behavior that is contrary to law. The standard of law to which he was devoted was the Law of God. Loving righteous necessarily then involves learning to hate or detest all that is contrary to righteousness. If God cannot fellowship with sin, then neither can the people of God. In Jesus life, there was found nothing that defiled. “In him there is no darkness at all,” 1Johm 1:5. For us to wear the name Christian requires we be redeemed FROM lawlessness and be a “people for his own name, ZEALOUS for good works.” This is loving and seeking a standard of righteousness that is reflected in Christ himself. In Romans 6:20-22, Paul says we have been freed from sinful practices. These are those things of which we are now to be ashamed.

3. Because Jesus “loved righteousness and hated iniquity” he was anointed by the Father – The titles Messiah and Christ mean the anointed one.

​

a. The anointing of oil was an important part of the Old Testament Law. It was done to set one apart unto a divine appointment to a special office or work.

​

* It was done to appoint one to priestly office. In Exodus 30:30-31 Moses was commanded to set apart Aaron and his four sons to be priests unto God.
* It was done to appoint one to the throne of Israel. In 1Samuel 10:1; 16:12-13, and 1Kings 1:34-39, Saul, David, and Solomon were anointed as kings in Israel.
* Jesus was anointed as both priest and king, 5:1-5, Psalms 45:6-8; and 89:20. The oil of the anointing was the “gladness”of the Father. According to Thayer, the word ἀγαλλιάσεως (agalliaseos) means exaltation or extreme joy. He says ἀγαλλιάσεως is a word that was usually used with the anointing of one's head at a feast thus, carrying the idea of a joyous occasion with favor and blessing upon the one anointed. That which incurred the favor of the Father in the fact that Jesus loved righteousness and hated iniquity. As Mark records in Mark 1:11. “This is my beloved Son in whom I am WELL pleased.”

​

b. Jesus is anointed "above your companion." Much speculation has been offered as to just who these companions might be.

​

* Some have suggested this may refer to the angels of verses 5-7 over whom Jesus is made emanate. This is a possibility considering the contrast offered between Jesus and the angels. However, as created beings angels are a lower rank of being and always occupy a subordinate position and in their relation to the Son, they are not his fellow anything.
* Others suggest that companions may refer to Christians for we are “made to be kings and priests,” Revelation 1:6, and he as promised that we will reign with him, Revelation 20:6. This may be a possibile application of the term but, it really does not fit the context of chapter one.
* Dods, in his comments on Hebrews in The Expositor's Greek Testament p. 256, suggests that it is “...preferable to keep the term indefinite as indicating generally the supremacy of Christ.” This too seems to ignore the specific nature in which this word is used. Companions implies a specific class who occupy like positions. Since the context presents Jesus as King then those regarded as companions in this context would be those who are fellow kings. These are all who are themselves emanate, exalted, or sovereign in the earth. This would not apply to angels for they are not appointed as rulers and sovereigns. They occupy no thrones. Notice the inferences:

- “Thy throne is for ever and ever.” This stands in contrast to those whose thrones are temporal, limited in time; whose thrones will be left to others in the succeeding generations.
- His scepter is righteousness as opposed to those kings whose scepters measure out unrighteousness. "
- "You have loved righteousness and hated lawlessness." This is in contrast to those whose reigns are characterized by evil, unrighteousness, and oppression of the innocent.
- In this, Jesus in anointed “ABOVE” his companions. He is sovereign over all who possess thrones, scepters, and kingdoms. Jesus is indeed King over all kings and Lord over all lords.
​

 

[atwhatcost]

Two questions:
1, Why, oh why, didn't I memorize all the language words when I had the chance? (Indicator, aorist, nominative, vocative, etc.)

2. If that particular hate means detested, then what about the one in Romans 9? I think wiping out decedents as proof of hatred is about as detest as one can get.

 

[MarcR]

Two questions:
1, Why, oh why, didn't I memorize all the language words when I had the chance? (Indicator, aorist, nominative, vocative, etc.)

2. If that particular hate means detested, then what about the one in Romans 9? I think wiping out decedents as proof of hatred is about as detest as one can get.

I presume you are asking rhetorically; but I will attempt to answer-- because I think I can.

1) Often we miss the opportunity to do something that we later regret not acting on; because at the time we fail to recognize their importance. The good news is it is NOT too late.

2) the exact same verb μισέω is used to express the concept of hate as despise, and hate as love less. The ONLY way do differentiate the two usages is context; and on rare occasions when context is unclear the only way to differentiate them is by prayer. As a general rule, I find it helpful (even necessary) to pray for guidance before and during Bible Study.

In Heb 1:9 the form of μισέω used is ἐμίσησας which is the only occurance of the aorist tense. The intent here is clearly despised. In Luke 14:26
26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
KJV; the form of μισέω used is μισεῖ ; and the clear intent is love less.

 

[MarcR]

I.

​

L. “Thou hast loved righteousness, and hated lawlessness; Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows.”

​

1. “Loved righteousness” – ἠγάπησας (hagapasas) – Verb, aorist, indicative, accusative, second person singular of ἀγαπάω (hagapao) meaning to prefer, esteem, take pleasure in. This expresses much more than a simple emotional or existential response. This represents an elevated level of devotion. This is love that seeks to accomplish the highest standard of consecration. This is love that is defined by one's thought, speech, and behavior. This is love that seeks the highest standard of good for the sake of another. Jesus sought the highest standard of righteous and this was reflected in his purity of life. Loving righteousness meant surrendering his will to the will of the Father. As was observed by the apostles in John 2:17, “The zeal of the house of Jehovah has consumed me.” Psalms 69:9.
2. “Hated lawlessness”

a. Hated – ἐμίσησας (emisasas)– To hate or detest. This is the only place this word is used in the New Testament.
b. Lawlessness – ἀνομίαν (anomian) – iniquity, disobedience, sin, transgression, unrighteousness, against law. This represents any thinking, speaking, or behavior that is contrary to law. The standard of law to which he was devoted was the Law of God. Loving righteous necessarily then involves learning to hate or detest all that is contrary to righteousness. If God cannot fellowship with sin, then neither can the people of God. In Jesus life, there was found nothing that defiled. “In him there is no darkness at all,” 1Johm 1:5. For us to wear the name Christian requires we be redeemed FROM lawlessness and be a “people for his own name, ZEALOUS for good works.” This is loving and seeking a standard of righteousness that is reflected in Christ himself. In Romans 6:20-22, Paul says we have been freed from sinful practices. These are those things of which we are now to be ashamed.
​

a. Hated – ἐμίσησας (emisasas)– To hate or detest. This is the only place this word is used in the New Testament.


Actually, the word used used is the verb μισέω , which is consistently used throughout the NT for the concept of hate whether absolute 'despise' or relative 'love less'. What is unique here is that ἐμίσησας is the only occurance of the aorist tense of μισέω in the NT.
​

 

[purgedconscience]

Amazing! I went to the Bible Discussion Forum and a Bible Discussion broke out!

Keep up the good work, OH, I'm really enjoying the outline, even if I am not commenting on every post.

Without any intended disrespect towards either you or oldhermit, I'll have to respectfully disagree.

I see very little Bible discussion here and I guess that that was never the intent of this thread to begin with. It's more of a systematic giving of an outline and, quite frankly, because I have a job and other responsibilities, I've had to speed read several of the posts here already and I couldn't even tell you or anybody else what I've read, let alone meditate upon and consider the same.

At this point, I'm regrettably unsubscribing. I simply can't keep pace.

 

[MarcR]

Without any intended disrespect towards either you or oldhermit, I'll have to respectfully disagree.

I see very little Bible discussion here and I guess that that was never the intent of this thread to begin with. It's more of a systematic giving of an outline and, quite frankly, because I have a job and other responsibilities, I've had to speed read several of the posts here already and I couldn't even tell you or anybody else what I've read, let alone meditate upon and consider the same.

At this point, I'm regrettably unsubscribing. I simply can't keep pace.

Please don't go! your input is almost as helpful as OH's. The text is not going to leave the pages; and I believe your input is sufficiently valuable that most of us would rather receive it late than not at all.

 

[oldhermit]

Without any intended disrespect towards either you or oldhermit, I'll have to respectfully disagree.

I see very little Bible discussion here and I guess that that was never the intent of this thread to begin with. It's more of a systematic giving of an outline and, quite frankly, because I have a job and other responsibilities, I've had to speed read several of the posts here already and I couldn't even tell you or anybody else what I've read, let alone meditate upon and consider the same.

At this point, I'm regrettably unsubscribing. I simply can't keep pace.

There is certainly no need to unsubscribe. Do not feel you are under any pressure to keep up with others on the thread. Take your tome, read and respond at you own pace. All of have important things in life that require our attention, some even have jobs. This thread isn't going anywhere. That is one advantage of the BDF.

 

[Bowman]

Without any intended disrespect towards either you or oldhermit, I'll have to respectfully disagree.

I see very little Bible discussion here and I guess that that was never the intent of this thread to begin with. It's more of a systematic giving of an outline and, quite frankly, because I have a job and other responsibilities, I've had to speed read several of the posts here already and I couldn't even tell you or anybody else what I've read, let alone meditate upon and consider the same.

At this point, I'm regrettably unsubscribing. I simply can't keep pace.

No surprise here....now OH is down to just three followers...one by one they will all drop-off...

 

[oldhermit]

I apologize for the formatting. I do not know what the problem is but I could not get it to format properly.

M. Jesus is the Creator of heaven and earth, 10 (Psalms 102:25). “And, Thou, Lord, in the beginning hast laid the foundation of the earth, And the heavens are the works of thy hands:” 10. The writer is reemphasizing what he said in verse 3. Jesus is the one who is the author of creation but now, he stresses the active nature of Jesus' involvement. He laid the foundations of the earth and fashioned the heavens with his own hand.\

​

1. Foundation – ἐθεμελίωσας (ethemeliosas) from θεμέλιος (themelios) meaning a substructure or a foundation, hence to lay a basis upon which the earth was established. What are the foundations of the earth? Are we talking about the entire structure of natural principles or laws – physics and physiology which are put in place to enable natural processes to function? Are we talking about the creation of sub-atomic order that governs the behavior of the elements which serve as the building blocks of everything in the natural world? I do not know if I can answer this question.
2. Works – ἔργον (ergon) – This demands active participation in the formation of all matter that exists in the universe - “the heavens”.
3. The order is that which is recorded in Genesis chapter one. The earth was first established and created and then the creation of the hosts of heaven followed.

​

N. The contrast of creation to Jesus, 11-12 (Psalms 102:26-27) “They shall perish; but you remain and they all shall become old as a garment; and as a vesture you shall fold them up, and they shall be changed: but you are the same, and your years shall not fail.”​

1. The temporal and mutable nature of creation is expressed in four-fold fashion.
​

a. “They shall perish.”
b. They will “become old as a garment”
c. They will be “folded up.”
d. They shall be “changed,” discarded as opposed to replaced.
​

What this tells us about the natural world is that it is not self-sustaining. Everything in creation is dependent upon Jesus as its Creator.

2. In contrast to creation, Jesus is mutable, eternal, and external. He stands over, above, and outside of creation.
​

a. He is before the beginning of creation. “You in the beginning laid...”
b. He will be here when creation has been removed from existence. “You remain.”
c. While all of creation ages and decays with the passing of time, “You are the same.”
d. While all things are assigned to collapse into ruin and decay, “Your years will not come to an end.”
​

O. The writer resumes his contrast of Jesus to the angels, 13-14. Quoting from Psalms 110:1-6, Jesus is portrayed as the victorious conqueror. “But to which of the angels said he at any time, Sit on my right hand, until I make your enemies your footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” Verse thirteen offers a fitting end to the dialogue of verses eight through twelve. In verse eight, he is God on the throne of heaven. In verse nine, he is 'above' his companions. In verse ten, he is the governor of the universe. In verse eleven, he is the one who will bring an end to all he has created. In verse twelve, he stands over and above all time and matter. Now, in verse thirteen, Jesus brings an end to all opposition and challenge to his authority. Let us look at this from the perspective of the Psalmist.

1. To “sit” is synonymous with rule. and the place of rule is at the Father's right hand.
2. Who are his enemies?

a. In verses five and six they are described as kings, the nations, and the chief of men.
b. In Psalms 2, the drama unfolds of the conflict between the enemies of God and his Anointed One. These enemies are the nations, the people, the kings of the earth, and the rulers. These had assembled themselves together against the Messiah not willing to accept his rule. After having done all they could do at Calvary to “tear their fetters” and “cast their cords,” the roles are now reversed. In verses four through six it is now the One who sits in heaven who laughs. The Lord now scoffs at them. His anger is displayed and he terrifies them in his fury. In spite of everything man could do to free himself from the rule of Messiah, God says, “I have installed My King!” In verses seven through twelve, he declares the preeminence of the Son in that:

* “I have begotten You.”
* “ I will be to him a Father.”
* “I will give You the nations...”
* “The ends of the earth are Your possession.”
* “You will break them with the rod of iron.”
* “You will scatter them.”

Now, the warning is given to the kings and judges of the earth to submit to the sovereignty of Messiah.
* “Worship Jehovah with reverence.”
* “Rejoice and tremble.”
* “Do homage to the Son.”
* “Take refuge in him.”

This is an ultimatum of repentance. If they refuse,
* “He will become angry.”
* “You will perish in the way.”
* “His wrath will may soon be kindled.”

c. The enemies may well describe the 'companions' of verse ten over whom Jesus has been anointed.

3. “Until I make your enemies a footstool for your feet.” ὑποπόδιον (hupopodion) - to subject, to reduce under one's own power, Thayer's Greek-English Lexicon, p. 644. It was the practice of conquering monarchs after having defeated another king in battle, to have the defeated king brought before him and placed at the feet of the conqueror. The victor would then place his foot on the neck of his enemy after which the prisoner would either be slain or enslaved. See Joshua 10:24-26 as an example. The symbolism then of our text is that Jesus is the all sovereign Conqueror of heaven. All those who rule in unrighteousness and rebellion, suppressing the truth, and opposing the righteous will ultimately be crushed under the feet of our Lord.
4. How does this contrast angels:

a. Angels have not been exalted above their enemies.
b. Angels have not been appointed to the throne of heaven.
c. Angels have not been granted right hand status.
In verse fourteen, the angels role in redemption is one of ministry and service. The object of their service is man – “to those who will inherit salvation.” The Father did leave his Christ without help in the flesh nor will he leave Christians without helpless it a hostile world. On two separate occasions angels were sent to minister to Jesus while he was on earth, Matthew 4:11 and Luke 22:43. We may not know just how angels minister to and serve the saints but, perhaps it is enough to simply know they do. It is astonishing to realize that everything heaven does, it does for the child of God. Jesus exercises dominion over all things for the benefit of his Church, Ephesians 1:22. He “works all things together for the good of those who love God and are called according to his purpose,” Romans 8:28. Everything accomplished in chapter one is for us the glorification of verse thirteen is the result of Jesus having overcome. This same promise to “sit at my right hand” has also been extended to us as well in Revelation 3:21 if we too will overcome just as Christ overcame.

 

[oldhermit]

[FONT=Times New Roman, serif]EIGHT POINTS OF JESUS’ DIVINE REINSTATEMENT[/FONT] [FONT=Times New Roman, serif]In Hebrews 1, the Hebrew writer will present eight points of divine reinstatement. These will represent a change of status from all of the things that Jesus surrendered in Philippians 2:6-8. Philippians chapter two saw him from the standpoint of the incarnation. Hebrews chapter one presents him from the standpoint of his resurrection and ascension. The eight points of divine reinstatement will be examined according to the order in which they appear in the text. [/FONT] [FONT=Times New Roman, serif]1. Divine Right of Possession – He is “Heir of all things,” verse three. The [/FONT] [FONT=Times New Roman, serif]Ownership of all things[/FONT] [FONT=Times New Roman, serif]has now passed to him. The uniqueness of this heirship [/FONT] [FONT=Times New Roman, serif]resides in the[/FONT] [FONT=Times New Roman, serif]fact that everything already belonged to him by right of creation[/FONT] [FONT=Times New Roman, serif]from the beginning. He is now heir not only by right of creation, “He made the[/FONT] [FONT=Times New Roman, serif]worlds,” but also by right of redemption “He made[/FONT][FONT=Times New Roman, serif]purification for sin.” He not [/FONT] [FONT=Times New Roman, serif]only[/FONT] [FONT=Times New Roman, serif]created all things but has now purchased it[/FONT] [FONT=Times New Roman, serif]back. [/FONT] [FONT=Times New Roman, serif]2. Divine Equality - “Exact representation of His nature,” verse three – The[/FONT] [FONT=Times New Roman, serif]equality of which he emptied[/FONT] [FONT=Times New Roman, serif]himself in Philippians 2:6-7 is the same equality [/FONT] [FONT=Times New Roman, serif]that is expressed by the Hebrew writer as[/FONT] [FONT=Times New Roman, serif]representing God. This includes [/FONT] [FONT=Times New Roman, serif]intrinsic attributes as well as moral character. Not only are the limitations of the [/FONT] [FONT=Times New Roman, serif]natural world lifted that were imposed upon his flesh, but his moral character is[/FONT] [FONT=Times New Roman, serif]no longer subject to vulnerability. [/FONT] [FONT=Times New Roman, serif]3. Divine Dignity - “Sit at My right hand…,” verse three and Psalms 110:1. This is[/FONT] [FONT=Times New Roman, serif]the place[/FONT] [FONT=Times New Roman, serif]of[/FONT] [FONT=Times New Roman, serif]honor and authority. It is a place reserved exclusively for deity. The[/FONT] [FONT=Times New Roman, serif]Lord is[/FONT] [FONT=Times New Roman, serif]the one who sits at the right hand. This place is occupied only by divine[/FONT] [FONT=Times New Roman, serif]invitation,[/FONT][FONT=Times New Roman, serif]“The Lord said…Sit at My right hand.” This[/FONT] [FONT=Times New Roman, serif]is the place where[/FONT] [FONT=Times New Roman, serif]relationship is[/FONT] [FONT=Times New Roman, serif]confirmed - it is[/FONT] [FONT=Times New Roman, serif]the Son who sits. [/FONT] [FONT=Times New Roman, serif]4. Divine Preeminence - “Today, I have begotten Thee.” verse five and Psalms 2:7. [/FONT] [FONT=Times New Roman, serif]This is[/FONT] [FONT=Times New Roman, serif]the[/FONT] re[FONT=Times New Roman, serif]installation of heavens’ King. [/FONT] [FONT=Times New Roman, serif][/FONT] [FONT=Times New Roman, serif]5. Divine Privilege - “And let all the angels of God worship Him,” verse six. \ [/FONT] [FONT=Times New Roman, serif]6. Divine Sovereignty - “Thy God has anointed Thee with the oil of gladness above[/FONT][FONT=Times New Roman, serif] Thy[/FONT] [FONT=Times New Roman, serif]companions,” verse nine. The most fitting candidate contextually would have to be fellow kings - This is far more likely. [/FONT] [FONT=Times New Roman, serif]7. Divine Prerogative - “You shalt roll them up,” verse twelve and Psalms 102:26 [/FONT] [FONT=Times New Roman, serif]and Isaiah 34:4. This is a set of contrasts.[/FONT] [FONT=Times New Roman, serif]The nature of creation is temporal and [/FONT] [FONT=Times New Roman, serif]mutable. They[/FONT] [FONT=Times New Roman, serif]shall perish, become[/FONT] [FONT=Times New Roman, serif]old. They shall be rolled up and changed – [/FONT] [FONT=Times New Roman, serif]ἀ[/FONT][FONT=Symbol, serif][/FONT][FONT=Times New Roman, serif]ή[/FONT][FONT=Symbol, serif][/FONT][FONT=Times New Roman, serif].[/FONT] [FONT=Times New Roman, serif]Not changed as in given a new form but changed and replaced[/FONT] [FONT=Times New Roman, serif]with something[/FONT] [FONT=Times New Roman, serif]else. That which is worn out is discarded. What replaces it is a[/FONT] [FONT=Times New Roman, serif]heavenly dwelling place. In contrast to creation, Jesus is immutable, eternal, and [/FONT] [FONT=Times New Roman, serif]external. He[/FONT] [FONT=Times New Roman, serif]laid the foundations of creation.[/FONT] [FONT=Times New Roman, serif]He will be here after he been[/FONT] [FONT=Times New Roman, serif]brings[/FONT] [FONT=Times New Roman, serif]it to[/FONT] [FONT=Times New Roman, serif]an end “You remain.” He is constant, never changing – “You are the same.”[/FONT] [FONT=Times New Roman, serif]He is eternal “Your years shall[/FONT] [FONT=Times New Roman, serif]not end.” [/FONT] [FONT=Times New Roman, serif]8. Divine Adjudication - “Your enemies a footstool for your feet,” verse thirteen. [/FONT] [FONT=Times New Roman, serif]Notice the[/FONT] [FONT=Times New Roman, serif]indicators of sovereignty in Psalms 110:1-7 from which this quote is[/FONT] [FONT=Times New Roman, serif]taken. All of them have judicial implications.[/FONT] [FONT=Times New Roman, serif]a. “Sit at My right hand.” [/FONT] [FONT=Times New Roman, serif]b. “Enemies a footstool for Thy feet” [/FONT] [FONT=Times New Roman, serif]c. “Stretches forth His scepter.” [/FONT] [FONT=Times New Roman, serif]d. “Rule in the midst of His enemies” [/FONT] [FONT=Times New Roman, serif]e. “He will scatter the kings.” [/FONT] [FONT=Times New Roman, serif]f. “He will judge among the nations.”[/FONT] [FONT=Times New Roman, serif]g. “He will fill them with corpses.” [/FONT] [FONT=Times New Roman, serif]h. “He will scatter the chief men.” [/FONT] [FONT=Times New Roman, serif]i. “He will lift up His head.” [/FONT] [FONT=Times New Roman, serif] So, the One who surrendered all is now restored as Lord of all. The mission of Second Position function for redemption is complete. Having retained his rightful place on heaven’s throne, he promises all who will attend him will share in his inheritance and he gives us the Third Position of deity – the Holy Spirit as the certainty of that inheritance. Thus endeth chapter one. What new or intriguing concepts if any did you find from this study of chapter one? [/FONT]

 

[oldhermit]

I am sorry the format got all jumbled up on the previous post. Here is that section again in better format/ Perhaps this will be easier for you to read.

EIGHT POINTS OF JESUS’ DIVINE REINSTATEMENT

In Hebrews 1, the Hebrew writer will present eight points of divine reinstatement. These will represent a change of status from all of the things that Jesus surrendered in Philippians 2:6-8. Philippians chapter two saw him from the standpoint of the incarnation. Hebrews chapter one presents him from the standpoint of his resurrection and ascension. The eight points of divine reinstatement will be examined according to the order in which they appear in the text.

1. Divine Right of Possession – He is “Heir of all things,” verse three. The Ownership of all things has now passed to him. The uniqueness of this heirship resides in the fact that everything already belonged to him by right of creation from the beginning. He is now heir not only by right of creation, “He made the worlds,” but also by right of redemption “He made purification for sin.” He not only created all things but has now purchased it back.

2. Divine Equality - “Exact representation of His nature,” verse three – The equality of which he emptied himself in Philippians 2:6-7 is the same equality that is expressed by the Hebrew writer as representing God. This includes intrinsic attributes as well as moral character. Not only are the limitations of the natural world lifted that were imposed upon his flesh, but his moral character is no longer subject to vulnerability.

3. Divine Dignity - “Sit at My right hand…,” verse three and Psalms 110:1. This is the place of honor and authority. It is a place reserved exclusively for deity. The Lord is the one who sits at the right hand. This place is occupied only by divine invitation,“The Lord said…Sit at My right hand.” This is the place where relationship is confirmed - it is the Son who sits.

4. Divine Preeminence - “Today, I have begotten Thee.” verse five and Psalms 2:7. This is the reinstallation of heavens’ King.

5. Divine Privilege - “And let all the angels of God worship Him,” verse six.

6. Divine Sovereignty - “Thy God has anointed Thee with the oil of gladness above Thy companions,” verse nine. The most fitting candidate contextually would have to be fellow kings - This is far more likely.

7. Divine Prerogative - “You shalt roll them up,” verse twelve and Psalms 102:26 and Isaiah 34:4. This is a set of contrasts. The nature of creation is temporal and mutable. They shall perish, become old. They shall be rolled up and changed – ἀή. Not changed as in given a new form but changed and replaced with something else.
That which is worn out is discarded. What replaces it is a heavenly dwelling place. In contrast to creation, Jesus is immutable, eternal, and external. He laid the foundations of creation. He will be here after he been brings it to an end “You remain.” He is constant, never changing – “You are the same.” He is eternal “Your years shall not end.”

8. Divine Adjudication - “Your enemies a footstool for your feet,” verse thirteen. Notice the indicators of sovereignty in Psalms 110:1-7 from which this quote is taken. All of them have judicial implications.
a. “Sit at My right hand.”
b. “Enemies a footstool for Thy feet”
c. “Stretches forth His scepter.”
d. “Rule in the midst of His enemies”
e. “He will scatter the kings.”
f. “He will judge among the nations.”
g. “He will fill them with corpses.”
h. “He will scatter the chief men.”
i. “He will lift up His head.”

So, the One who surrendered all is now restored as Lord of all. The mission of Second Position function for redemption is complete. Having retained his rightful place on heaven’s throne, he promises all who will attend him will share in his inheritance and he gives us the Third Position of deity – the Holy Spirit as the certainty of that inheritance.

Thus endeth chapter one. What new or intriguing concepts if any did you find from this study of chapter one?

 

[psychomom]

2. Divine Equality - “Exact representation of His nature,” verse three – The equality of which he emptied himself in Philippians 2:6-7 is the same equality that is expressed by the Hebrew writer as representing God. This includes intrinsic attributes as well as moral character. Not only are the limitations of the natural world lifted that were imposed upon his flesh, but his moral character is no longer subject to vulnerability.

Thus endeth chapter one. What new or intriguing concepts if any did you find from this study of chapter one?

this reminds me of Jn 1:18

No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. (NASB)

that word 'explained' in the Greek literally means 'exegeted', is that right?
to me, that's fascinating!

 

[directline2iam]

You are arguing against something you clearly do not understand. Why do peo
ple do this? You clearly do not understand what I am talking about with regard to the triadic universe, triadic reality, or the triadic unity yet you are very quick to attack an idea that you have probably never heard of before in your life and most certainly do not grasp.

Quick to attack AN IDEA that I have probably never heard of...
You said it..an idea..that is the problem..but maybe to solve the IDEA you might want to turn to the book of Job where God asks the question, Where were you when I created everything?
Now we are a scientist
Man's wisdom is Gods foolishness but please continue I promise I won't interrupt you any more with my foolish insights

 

[oldhermit]

this reminds me of Jn 1:18

No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him. (NASB)

that word 'explained' in the Greek literally means 'exegeted', is that right?
to me, that's fascinating!

Yes. This is where we get the word 'exegete'.

 

[oldhermit]

Quick to attack AN IDEA that I have probably never heard of...
You said it..an idea..that is the problem..but maybe to solve the IDEA you might want to turn to the book of Job where God asks the question, Where were you when I created everything?
Now we are a scientist
Man's wisdom is Gods foolishness but please continue I promise I won't interrupt you any more with my foolish insights

Ignore........

 

[psychomom]

Ignore........

at least he said goodbye

 

[oldhermit]

I would like to know haw many would like for me to continue on with the presentation of chapter two.

 

[just-me]

I would like to know haw many would like for me to continue on with the presentation of chapter two.

I would like to read your understanding of Abram's tithe to Melchizedek (being the Priest of the Most High), and Melchizedek's blessing in relation to Hebrews chapter 7:4-11, and Hebrew 8:13. The priestly model in Exodus gives way to its predecessor from Genesis, which is in accordance with all prophecy concerning Messiah. The binding of Isaac points to the Melchizedek Priesthood, not to the Levitical priesthood. The law (Torah) were instructions given to the Levitical priesthood for governing God's children.

Is it the law that has been made old and ready to vanish away in Hebrews 8:13, that is fulfilled by Christ, or it is the Levitical priesthood giving way the the previous Priesthood after the order of Melchizedek?

Jesus' words concerning this is stated in Matthew 5:17; "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil."

 

[oldhermit]

I would like to read your understanding of Abram's tithe to Melchizedek (being the Priest of the Most High), and Melchizedek's blessing in relation to Hebrews chapter 7:4-11, and Hebrew 8:13. The priestly model in Exodus gives way to its predecessor from Genesis, which is in accordance with all prophecy concerning Messiah. The binding of Isaac points to the Melchizedek Priesthood, not to the Levitical priesthood. The law (Torah) were instructions given to the Levitical priesthood for governing God's children.

Is it the law that has been made old and ready to vanish away in Hebrews 8:13, that is fulfilled by Christ, or it is the Levitical priesthood giving way the the previous Priesthood after the order of Melchizedek?

Jesus' words concerning this is stated in Matthew 5:17; "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil."

I will discuss that in chapter seven.