Hebreus 1:5

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For unto which of the angels.... “God has spoken of the Messiah as His Son, a title which no angel ever receives from Him.” That the appellation “sons of God” may be used in an inferior sense, and that thus angels may be so designated (Jó 1:6; Jó 38:7), does not affect this argument; for every reader must perceive that in these quotations “Son” is used of One, and in a sense that is unique The two quotations are taken from Salmos 2:7 and 2 Samuel 7:14. It seems probable that the second Psalm was written by David during the troublous times of 2 Samuel 8-10, in the fresh recollection of the promises of which we read in 2 Samuel 7. In the midst of the rebellious conspiracies of kings and nations is heard Jehovah’s word, “Yet have I set my King upon my holy hill of Zion” (Salmos 2:6). In Hebreus 1:7 the Anointed King declares the divine decree, “The Lord hath said unto me, Thou art my Son; this day have I begotten Thee;” and the following verses describe the kingly dominion of the Son. The clearest comments on Hebreus 1:7 are supplied by 2 Samuel 7:12, and especially by Salmos 89:27 of the last-named Psalm, “I will make him my firstborn, higher than the kings of the earth,” shows plainly that in their first meaning — that which relates to the royal rule of David or David’s son — the words “I have this day begotten thee” signify “I have this day established thee as my chosen king, and thus constituted thee my son;” for to the firstborn belongs natural, though derived, rule over the kingdom of his father. At what period the people in general, guided by prophetic teaching and the discipline of history (see below), learnt in how secondary a sense such words could be used of any human king, we do not know; but we have clear evidence, both from the New Testament (Hebreus 5:5; Atos 4:25; Atos 13:33; Apocalipse 2:27) and from Jewish tradition, that the second Psalm was understood to be a distinct prophecy of the Messiah; indeed, this very name “Messiah” and the appellation “Son of God” (see João 1:34; João 1:49) may be traced to this Psalm. The declarations of Hebreus 1:6, are typical of the enthronement of the Messiah. St. Paul (Atos 13:33) refers the words here quoted to the period of the Resurrection. With this the language used above (Hebreus 1:4) perfectly agrees. As, however, in that verse the exaltation of the Christ is declared to correspond to that essential dignity which lay in the name Son, a name which in this very context bears its highest sense (Hebreus 1:1), we are constrained to regard the “day” of the Resurrection as itself typical, and to believe that “this day” also pointed to the “eternal Now” — to what Origen (on João 1:1) speaks of as “the day which is co-extensive with the unbegotten and everlasting life of God.”

The second passage, which seems to have been the basis of the words we have just considered, occurs in the course of the divine promise that David’s seed shall be established in his kingdom, and that David’s throne shall be established for ever: the seed of David shall be received as God’s Son. With the words here quoted are closely joined others which plainly prove that Hebreus 1:14 is not a simple and direct prophecy of Christ, but in the first instance belonged to an earthly ruler. Through the teaching of successive disappointments, each “son of David” failing to realise the hopes excited by the promise, the nation was led to look to the future King, and at once to remove from the prophecy the purely earthly limitations and to discern a higher meaning in the promise of divine sonship.

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