Hebrews 1:10

In Hebrews 1:10-12 the writer introduces another quotation from Psalms 102 (in LXX Psalms 101:25 7). The quotation is verbatim from the LXX except that σὺ is lifted from the fifth to the first place in the sentence, for emphasis, and that a second ὡς ἱμάτιον is inserted after αὐτούς in Hebrews 1:12. With the introductory καὶ Weiss understands πρὸς τὸν υἱὸν λέγει, as in Hebrews 1:8. He is also of opinion that the writer considers that the words were spoken by Jehovah and that κύριε, therefore, must be the Messiah. This is possible, but it is not necessary for the justification of the Messianic reference. This follows from the character of the psalm, which predicts the manifestation of Jehovah as the Saviour of His people, even though this may only be in the far future (see Psalms 103:13 : “Thou shalt arise and have mercy upon Zion.… So the heathen shall fear the name of the Lord, etc.”) Prof. B. W. Bacon of Yale has investigated this matter afresh and finds that, so far from the application of these verses to the Messiah being an audacious innovation, or even achieved, as Calvin says, “pia deflectione,” “the psalm itself was a favourite resort of those who sought in even pre-Christian times for proof-texts of Messianic eschatology”; also that “we have specific evidence of the application of Psalms 102:23-24 to the Messiah by those who employed the Hebrew or some equivalent text” and finally that by the rendering of ענה in Psalms 102:24 (English Psalms 102:23) by respondit or ἀπεκρίθη “we have the explanation of how, in Christian circles at least, the accepted Messianic passage could be made to prove the doctrine that the Messiah is none other than the pre-existent wisdom of Proverbs 8:22-31, “through whom,” according to our author, Hebrews 1:2, “God made the worlds.” Indeed, we shall not be going too far if with Bruce we say: “It is possible that the writer (of Heb.) regarded this text (Psalms 102:25-27) as Messianic because in his mind creation was the work of the pre-existent Christ. But it is equally possible that he ascribed creative agency to Christ out of regard to this and other similar texts believed to be Messianic on other grounds.” See Preuschen's Zeitschrift für N.T. Wissenschaft, 1902, p. 280.

In Hebrews 1:13-14, we have the final contrast between the place of the Son and that of the angels in human redemptive history. This contrast is connected by the form of its statement with Hebrews 1:5 (“to which of the angels, etc.”). There it was the greater name that was in question, here it is the higher station and function. πρὸς τίνα δὲ κ. τ. λ. “But to which of the angels has He at any time said …?” implying that to the Son He has said it, as is proved by the citation from Psalms 110. On this psalm (see note on Hebrews 1:9). δὲ connects this ver. with Hebrews 1:8, and stands in the third place as frequently in classics when a preposition begins the sentence (Herod., viii., 68, 2; Thuc., i., 6; Soph., Philoct., 764. See examples in Klotz' Devarius, p. 379). κάθου ἐκ δεξιῶν μου, see Hebrews 1:3; ἐκ δεξ. is not classical, but frequent in Hellenistic Greek, see references, ἕως ἂν θῶ.… “Until I set thine enemies as a footstool for thy feet.” ὑποπόδιον is a later Greek word used in LXX and N.T. The figure arose from the custom of conquerors referred to in Joshua 10:24. Here it points to the complete supremacy of Christ. This attained sovereignty is the gauge of the World's consummation. The horizon of human history is the perfected rule of Jesus Christ. It is the end for which all things are now making. Whereas the angels are but the agents whose instrumentality is used by. God for the furtherance of this end. οὐχὶ πάντες εἰσὶ λειτουργικὰ πνεὐματα.… “Are they not all ministering spirits sent forth to serve for the sake of those who are to obtain salvation?” They have no function of rule, but are directed by a higher will to promote the interests of those who are to form Christ's kingdom. This is true of all of them [πάντες] whatever hierarchies there be among them. λειτουργικὰ, cf. Hebrews 5:5. λειτουργός with its cognates has come to play a large part in ecclesiastical language. It is originally “a public servant”; from λεῖτος, an unused adjective connected with λαός, meaning “what belongs to the people” and ἔργον. It occurs frequently in LXX, sometimes denoting the official who attends on a king (Joshua 1:1), sometimes angels (Psalms 103:21), commonly the priests and Levites (Nehemiah 10:39), οἱ ἱερεῖς οἱ λειτουργοί, and Isaiah 61:6. In N.T. it is used of those who render service to God or to Christ or to men (cf. Lepine's Ministers of Jesus Christ, p. 126). εἰς διακονίαν ἀποστελλόμενα, present part., denoting continuous action. “Sent forth”; therefore as servants by a higher power (cf. Acts 1:25, διακονίας ταύτης κ. ἀποστολῆς). Διακονία originally means the ministry of a body servant or table servant (cf. Luke 4:39; Mark 1:13, οἱ ἄγγελοι διηκόνουν αὐτῷ) and is used throughout N.T. for ministry in spiritual things. μέλλοντας might almost be rendered “destined” as in Matthew 3:7; Matthew 11:14; Matthew 16:27; Matthew 17:12, etc. κληρονομεῖν, see on Hebrews 1:4. σωτηρίαν in the classics means either preservation or deliverance. In N.T. the word naturally came to be used as the semi-technical term for the deliverance from sin and entrance into permanent wellbeing effected by Christ. See Luke 1:71; Luke 1:77; John 4:22; Acts 4:12; Acts 16:17; Romans 1:16, etc. In Hebrews 2:3 the salvation referred to is termed τηλικαύτη. Cf. Hooker's outburst, Eccles. Pol., i., iv., 1, and Sir Oliver Lodge (Hibbert Journal, Jan., 1903, p. 223): “If we are open to influence from each other by non-corporeal methods, may we not be open to influence from beings in another region or of another order? And if so, may we not be aided, inspired, guided by a cloud of witnesses not witnesses only, but helpers, agents like ourselves of the immanent God?” On guardian angels, see Charles' Book of Jubilees, Moulton in J. T. S., August 1902, and Rogers' edition of Aristoph., Eccles., 999, and the Orphic Fragment quoted by Clement (Strom., v.) Σῷ δὲ θρόνῳ πυρόεντι παρεστᾶσιν πολυμόχθοι Ἄγγελοι οἷσι μέμηλε βροτοῖς ὡς πάντα τελεῖται. Cf. Shakespeare's “Angels and ministers of grace defend us”.