Therefore God, Thy God,
anointed Thee with the oil of gladness above Thy fellows.
(7). pros men...] *of...in reference to...Rom. x. 21; Luke xii. 41; xx. 19 (c. xi. 18). The contrast between 'the angels' and 'the Son' is accentuated (men—de iii. 5 f.). The rendering of the original text of Ps. civ. 4 has been disputed, but the construction adopted by the lxx., the Targums (comp. Shemoth R. § 25, p. 189 Wunsche) and A. V. seems to be certainly correct. The words admit equally to be taken 'making winds his messengers (angels)' ('making his messengers out of winds'), and 'making his messengers (angels) winds'; but the order of the words and, on a closer
O poion tous angelous autou pneumata, kai tous leitourgous autou puros phloga?pros de ton huion
7 angelous + autou' D?*. pneuma D?.
view, the tenor of the Psalm are in favour of the second translation. The thought is that where men at first see only material objects and forms of nature there God is present, fulfilling His will through His servants under the forms of elemental action. So Philo views the world as full of invisible life; de gig. § 2 (i. 263 M.). In any ease the lxx. rendering is adopted by the writer of the Epistle, and this is quite unambiguous. The Greek words describe the mutability, the materiality, and transitoriness of angelic service (comp. Weber, Altsynag. Theologie, § 34), which is placed in contrast with the personal and eternal sovereignty of the Son communicated to Him by the Father.
b iroM] The Greek Fathers lay stress on the word as marking the angels as created beings in contrast with the Son: Idov e mbgiste diaphora, oti ol mr ktistoi o Oc Achtisto (Chrys.).
pnbumata] winds, not spirits. The context imperatively requires this rendering. And the word pkuma is appropriate here; for as distinguished from the commoner term oWpof it expresses a special exertion of the elemental force: Gen. viii. 1; Ex. xv. 10; 1 K. xviii. 45; xix. 11; 2 K. iii. 17; Job i. 19; Ps. xi. (x.) 6, &c,
Xrcrovpyovr] The word seems always to retain something of its original force as expressing a public, social service. Comp. Rom. xiii. 6; xv. 16; ch. viii. 2; and even Phil. ii. 25 (v. 30). See also 2 Cor. ix. 12.
The reference to the 'winds' and the 'flame of fire' could not fail to suggest to the Hebrew reader the accompaniments of the giving of the Law (c. xii. 18 ff.). That awful scene was a revelation of the ministry of angels.
The variableness of the angelic nature was dwelt upon by Jewish theologians. Angels were supposed to live only as they ministered. In a remarkable passage of Shemoth R. (§ 15, p. 107 Wünsche) the angels are represented as 'new every morning.' 'The angels are renewed every morning and after they have praised God they return to the stream of fire out of which they came (Lam. iii. 23).' The same idea is repeated in many places, as, for example, at length in Bereshith R. § 78, pp. 378 f. (Wünsche).
(8). wpht bi...] in reference to...The words in the Psalm are not addressed directly to the Son, though they point to Him.
o Bpovot sou 6 6Vof...&& to nto... 6Vot, o 0for son...] It is not necessary to discuss here in detail the construction of the original words of the Psalm. The lxx. admits of two renderings: o 6Vor can be taken as a vocative in both cases (Thy throne, O God,...therefore, O God, Thy God...) or it can be taken as the subject (or the predicate) in the first case (God is Thy throne, or Thy throne is God...), and in apposition to 6 6W son in the second case (Therefore God, even Thy God...). The only important variation noted in the other Greek versions is that of Aquila, who gave the vocative 6W in the first clause (Hieron. Ep. lxv. ad Princ. § 13) and, as it appears, also in the second (Field, Hexapla ad loc.). It is scarcely possible that Hebrew in the original can be addressed to the king. The presumption therefore is against the belief that 6 toot is a vocative in the lxx. Thus on the whole it seems best to adopt in the first clause the rendering: God is Thy throne (or, *Thy throne is God), that is 'Thy kingdom is founded upon
Ho thronos?sou ho thros eis ton aiona [tou aionos],
kai he rhabdos tes euthutetos rhabdos tes basileias autou?.
?hegapesas dikaiosunen kai emisesas anomian.
8 or sou, ho theos, eis...basileias sou.
8 om. tou aionos B. kai he rh. 'ABD?* M? me: om. kai S syrr. he rh. tes euth...rh. '?ABM?: rh. euth...he. rh. S D?. om. tes euth. rh. '*. autou 'B: sou AD? vg syrr. 9 anomian BM? syr hl: anomias D?*: adikian 'A.
God, the immovable Rock'; and to take ho theos as in apposition in the second clause.
The phrase 'God is Thy throne' is not indeed found elsewhere, but it is in no way more strange than Ps. lxxi. 3 [Lord] be Thou to me a rock of habitation...Thou art my rock and my fortress. Is. xxvi. 4 (R.V.) In the Lord Jehovah is an everlasting rock. Ps. xc. 1 Lord, Thou hast been our dwelling-place. Ps. xci. 1 He that dwelleth in the secret place of the Most High... v. 2 I will say of the Lord. He is my refuge and my fortress, v. 9; Deut. xxxiii. 27 The eternal God is thy dwelling-place. Comp. Is. xxii. 23.
For the general thought compare Zech. xii. 8. This interpretation is required if we adopt the reading autou for sou.
It is commonly supposed that the force of the quotation lies in the divine title (ho theos) which, as it is held, is applied to the Son. It seems however from the whole form of the argument to lie rather in the description which is given of the Son's office and endowment. The angels are subject to constant change, He has a dominion for ever and ever: they work through material powers, He—the Incarnate Son—fulfils a moral sovereignty and is crowned with unique joy. Nor could the reader forget the later teaching of the Psalm on the Royal Bride and the Royal Race. In whatever way then ho theos be taken, the quotation establishes the conclusion which the writer wishes to draw as to the essential difference of the Son and the angels. Indeed it might appear to many that the direct application of the divine Name to the Son would obscure the thought.
eis ton ai. tou ai.] The phrase ho aion tou aionos is unique in the N.T. It is not unfrequent in the lxx. version of the Psalms together with ho aiona aionos and eis ton aiona kai eis ton aiona tou aionos for vlm vd,ld,lvlm vd.
The phrase ho aion ton aionon occurs in Eph. iii. 21, aiones aionon in Apoc. xiv. 11, and hoi aiones ton aionon (eis tous ai. ton ai.) not unfrequently (c. xiii. 21).
kai he rhabdos euthutetos] The kai, which is not found in the lxx. or the Hebr., is probably added by the apostle to mark the two thoughts of the divine eternity of Messiah's kingdom and of the essential uprightness with which it is administered.
The word euthutes is found here only in the N.T. It occurs not very unfrequently in the lxx. for derivatives of ysr, and so Wisd. ix. 3 &c. It is not quoted from Classical writers in a moral sense.
For rhabdos compare Apoc. ii. 27, xii. 5, xix. 15. It is used in the lxx. as a rendering of srvym,svm,mth. In classical Greek it is used rarely and only poetically (Pind. Ol. ix. 51) for the rod of authority. Virga 'justos regit, impios percutit'; sed haec virga fortitudo est invicta, aequitas rectissima, inflexibilis disciplina (Atto Verc.).
(9). egapesas...] Thou lovedst...The aorist of the lxx. gives a distinct application to the present of the Hebr. The Son in His Work on earth fulfilled the ideal of righteousness;
dia touto echrisen se ho theos, ho theos sou, elaion agalliaseos para tous metochous sou.
eleon B*: eleos D?*.
and the writer of the Epistle looks back upon that completed work now seen in its glorious issue.
dia touto...] For this cause...Therefore...The words express the ground ('because thou lovedst') and not the end ('that thou mightest love'). Comp. ii. 1; ix. 15 (not elsewhere in ep.). For the thought see c. ii. 9; Phil. ii. 9 (dio); John x. 17.
echrisen] Comp. Luke iv. 18 (Is. lxi. 1); Acts iv. 27; x. 38. This unction has been referred (1) to the communication of royal dignity: 1 Sam. x. 1: xvi. 12 f.; and (2) to the crowning of tho sovereign with joy, as at the royal banquet: Is. lxi. 3; comp. Acts ii. 36. The second interpretation is to be preferred. The thought is of the consummation of the royal glory of the Ascended Son of man rather than of the beginning of it. Primasius gives a striking turn to the words: Oleo autem exsultationis sou laetitiae dicit illum unctum quia Christus nunquam peccavit, nunquam tristitiam habuit ex recordatione peccati. Quid est enim olco laetitiae ungi nisi maculam non habere peccati?
ho theos, ho theos sou] There can be no reason for taking the first ho theos as a vocative, contrary to the certain meaning of the original, except that it may correspond with an interpretation of the first clause which has been set aside. The repetition of the divine Name has singular force: 'God, who has made Himself known as thy God by the fulness of blessings which He has given.' para tous metochous] above thy fellows, Vulg. pros participibus tuis, above all who share the privilege of ministering to the fulfilment of God's will by His appointment. There is no limitation to any sphere of being or class of ministers; but of men it is specially declared that Christ has made believers 'a kingdom and priests' (Apoc. i. 6; comp. Matt. xxv. 34). They too have received 'an unction' (1 John ii. 20). Comp. 2 Cor. i. 21; Rom. viii. 17; 2 Tim. ii. 12.
el. agall.] Comp. xii. 2 chara. The same original phrase (smn ssvn) occurs again in Is. lxi. 3 (aleimma euphrosunes) in opposition to 'mourning' ('vl). It refers not to the solemn anointing to royal dignity but to the festive anointing on occasions of rejoicing.
(3) 10—12. The superior dignity of the Son as Creator in contrast with creation ('through whom He made the world').
A new quotation adds a fresh thought. The exalted king, who is truly man, is also above all finite beings.
The words are taken from Ps. cii. (ci.) 26, 27, according to the lxx. text with some variations. The su is brought forward for emphasis, and hos himation is repeated by the best authorities; the Kurie is added to the original text by the lxx. from the earlier part of the Psalm; and the present text of the lxx. followed by the Epistle has helixeis autous when allaxeis autous, a variant found in some copies, would have been the natural rendering in correspondence with allagesontai which follows. The introduction of Kurie is of importance for the application made of the words. It is of the greater significance be cause in v. 24 'l is introduced (though the lxx. renders differently), while in every other case the sacred Name in the Psalm is (yhvh (yh. The insertion of Kurie therefore emphasises the thought that the majestic picture of divine unchangeableness belongs to God as He has entered into Covenant with man.
¹?kai
Su kar' archas, kurie, ten gen ethemeliosas,
kai erga ton cheiron sou eisin hoi ouranoi.
¹¹autoi apolountai, su de diameneis.
kai pantes hos himation palaiothesontai,
The Psalm itself is the appeal of an exile to the Lord, in which out of the depth of distress he confidently looks for the personal intervention of Jehovah for the restoration of Zion. The application to the Incarnate Son of words addressed to Jehovah (see v. 6) rests on the essential conception of the relation of Jehovah to His people. The Covenant leads up to the Incarnation. And historically it was through the identification of the coming of Christ with the coming of 'the Lord' that the Apostles were led to the perception of His true Divinity. Compare Acts ii. 16 ff., 21, 36; iv. 10, 12; ix. 20; c. iii. 7, Addit. Note.
It is not however to be supposed that Jehovah was personally identified with Christ. Rather the conception of the God of Israel was enlarged; and the revelation of God as Jehovah, the God of the Covenant, the God Who enters into fellowship with man, was found to receive its consummation in the mission of the Son.
¹?And [again of the Son He saith]
Thou, Lord, in the beginning didst lay the foundation of the earth,
And the heavens are works of Thy hands,
¹¹They shall perish, but Thou continuest;
And they all shall wax old as doth a garment;
¹²And as a mantle shall Thou roll them up,
As a garment, and they shall be changed:
But Thou art the same, and Thy years shall not fail.
(10). kai...] The connexion of this passage with the former is very close although it introduces a new idea. Comp. Acts i. 20. The conjunction carries with it the legei pros ton huion of oo. 8, 9. God through His Spirit so speaks in the Psalmist that words not directly addressed to Christ find their fulfilment in Him.
Su...Kurie...] It has been already noticed that the Su is brought forward by the writer of the Epistle, and the Kurie added to the original text in the lxx. The addition corresponds with the omission of the divine Name ('l) in v. 24 owing to a false rendering, but it is significant as definitely connecting the thought of divine immutability with the thought of the divine revelation consummated in the Incarnation.
kat' archas] Vulg. in principio, O. L. initiis. The phrase is a wrong rendering of lphnym (enorisueb Jud. i. 10, 11, 23, &c.). It occurs again Ps. cxix. (cxviii.) 152 as the rendering of Hebrew; and is found in Philo and classical writers.
(11). autoi] The heavens are taken as representing the whole visible universe.
apolountai] The idea, as it is afterwards developed (xii. 26 ff.), is of change, transfiguration, and not of annihilation: Is. li. 6, 16; lxv. 17; lxvi. 22; 2 Pet. iii. 13; Apoc. xx. 11. Thus Theophylact: meizon ti tes demiourgias enixato, ten metaschematisin tou kosmou, allagesontai gar panta apo tes phtharas eis aphtharsian.
diameneis] Latt. permanebis (diameneis). The present is more expressive. The compound marks continuance throughout some period or crisis suggested by the context: Luke i.
¹²kai hosei peribolaion elixeis autous,
hos himation kai allagesontai.
su di ho autos ei, kai ta ete sou ouk ekleipsousin.
¹³pros tina de ton angelon eireken pote
kathou ek dexion mou
heos an tho tous echthrous sou hupopodion ton podon sou;
12 hos D?*. elixeis ABM? (latt) syrr me: allaxeis '* D? (vg). au. hos himation 'ABD?: om. hos him. S vg syrr me.
22; xxii. 28; 2 Pet. iii. 4; Gal. ii. 5.
pantes] The thought appears to be of sphere succeeding sphere in increasing purity and therefore in increasing permanence: but all alike are subject to time and to decay.
palaiothesontai] c. viii. 135 Luke xii. 33; Is. l. 9; li. 6; Ecclus. xiv. 17
(12). peribolaion] a mantle. The word suggests a costly robe: Jud. viii. 26 (A) ton peribolaion ton porphthron ton epi tois basileusi Madiam. Ezech. xxvii. 7. Comp. 1 Cor. xi. 15.
elixeis] The substitution of this word for the natural rendering allaxeis may have been due to a reference to Is. xxxiv. 4 elegesetai ho ouranos hos biblion. In the original the verb is repeated (tchlyphm vychlyphv).
ho autos] The original is simply 'Thou art He.' Comp. Is. xli. 4; xliii. 10; xlvi. 4; xlviii. 12; Deut. xxxii. 39 (ego eimi).
See ch. xiii. 8 note.
(4) 13, 14. The superior dignity of the Son as seated in Royal Majesty assured of triumph ('having made purification...He sat down...').
The comparison of the Son with angels is completed by the development of the idea contained in the fact of the Session of the Son at the right hand of the Father. This idea is conveyed by the opening words of Ps. cx. and is spread throughout the New Testament: Matt. xxii. 23 ff. and parallels; Acts ii. 34 f. See also c. x. 13; 1 Cor. xv. 25; 1 Pet. iii. 22. The Psalm (cx.) is quoted again cc. v. 6; vii. 17, 21.
¹³But of which of the angels hath
He said at any time
Sit on My right hand,
Until I make Thine enemies the footstool of Thy feet?
¹?Are they not all ministering
spirits sent forth unto service for
the sake of them that shall inherit
salvation?
(13). pros tina de...] But of which... The writer appears to turn aside from the contemplation of the unchangeableness of God seen in the Person of Christ to the thought of the conflict between good and evil wrought out in time. Here also the supreme eminence of the Son is conspicuous. The language used of Him has been used of no angel. He serenely waits for a sure and absolute victory while they are busied with ministerial offices. For pros see v. 7 note. The contrast between tini eipen pote (v. 5) and pros tina eireken pote is full of meaning.
eireken] See c iv. 3; x. 9 notes.
kathou...] The verb marks the continuance of the Session as distinguished from the assumption of the place (v. 3 ekathisen). Comp. Luke xxii. 69. For the image see Zech. vi. 13; Schöttgen on Matt xxii. 44 ek dexion] This phrase, which is with one exception (Mk. xvi. 5 en tois dex.) the uniform phrase in the Synoptists, is used twice only in this Epistle. Elsewhere v. 3; viii. 1 (note);
¹?ouchi pantes eisin leitourgika pneumata eis diakonian apostellomena dia tous mellontas kleronomein soterian;
14 diakonias B.
x. 12; xii. 2 en dexia is written by the author himself.
eos an tho] Compare 1 Cor. xv. 28. Our powers are inadequate to realise that end.
hupopodion ton p.] Compare Josh. x. 24 f.
(14). ouchi] c. iii. 17. For the interrogative form see v. 5 note.
pantes] Whatever differences of rank and dignity there may be among them, all are alike in this.
leitourgika pn.] Vulg. administratorii spiritus, ml'ky chsrt (Ber. R. 8). The word occurs here only in N.T. Comp. Philo, de carit. § 3 (ii. 387 M.) angelos leitourgoi. de gig. § 3 (i. 264 M.).
eis diak. apost.] sent forth for ministry as each occasion arises (Old Lat. qui mittuntur. Vulg. missi). Contrast 1 Pet. i. 12 (apostalenti). The difference between the general office of the angels as spirits charged with a social ministry (v. 7 leitourgous), and the particular services (c. vi. 10 diakonountes) in which it is fulfilled, is clearly marked.
Herveius (and so Primasius) shews how the angels, even on their missions, remain in the presence of God:
Mittuntur igitur et assistunt, quia etsi circumscriptus sit angelicus spiritus, summus tamen spiritus ipso qui Deus est circumscriptus non est. Angeli itaque et missi ante ipsum sunt quia quolibet missi veniant intra ipsum currunt.
dia tous m. kl. s.] The service is rendered to God for the sake of believers. The use of dia (accus.) instead of huper indicates a wider relation. Compare c. vi. 7 and contrast vi. 20. The difference of idea is seen in Col. iv. 3 compared with Eph. vi. 20.
kleron. soter.] Compare c. vi. 12 (Additional Note); xii. 17; (1 Pet. iii. 9). See also Matt. xix. 29 (eternal life); Luke x. 25; xviii. 18; Matt. xxv. 34; 1 Cor. vi. 9 f.; Gal. v. 21 (the kingdom); 1 Cor. xv. 50 (incorruption).
'Salvation,' like 'eternal life,' is at once present and future: c. v. 9; ix. 28.
soterian] Salvation is contemplated in its essential character, and not in the concrete form of the expected and promised Salvation (e soteria Acts iv. 12; John iv. 22).
Primasius refers the words to the belief ('as the doctors say') that to each of the faithful a guardian angel is assigned 'from his birth or rather from his baptism.'
*Additional Note on* i. 3. *The teaching upon Sin in the Epistle*.
Additional Note on i. 3. The teaching upon Sin in the Epistle.
There is no direct statement in the Epistle as to the origin of sin or the universal sinfulness of men. It is however implied that all men are sinners. This thought lies in the description of the characteristics of the High-priest who is fitted to satisfy our needs (hemin eprepen). He is 'separated from sinners' (vii. 26 kechorismenos ton hamartolon), where the definite phrase hoi hamartoloi appears to describe a body commensurate with humanity. The same idea is expressed still more forcibly in iv. 15, if the interpretation given in the note upon the passage is correct. For while the fact of sin is for us a fruitful source of temptation it is laid down that, when Christ was in all other points tempted as we are, this one feature must necessarily be excepted (pepeirasmenon kata panta kath' homoioteta choris hamartias). The common interpretation also suggests, though less distinctly, the uniqueness of Christ's sinlessness.
Sin then is treated as universal, and men are held justly responsible for its consequences. They are conscious of sins (x. 2 suneidesen echein hamaartion), as hindering them from attaining their true destiny. In themselves they are, so to speak, 'clothed in weakness' (v. 2 perikeitas astheneian: comp. vii. 28 echontas astheneian) which is shewn in many forms (iv. 15 tais astheneiais). They 'go astray and are ignorant' (v. 2). Their works as they stand alone are 'dead works' (vi. 1; ix. 14 nekra epya).
Meanwhile 'through fear of death' — which is assumed to be the end of sin — 'they are all their lifetime subject to bondage' (ii. 15). And probably the reference to 'the devil,' 'who hath the power of death' (ii. 14 ton to kratos echonta tou thanatou), points to the primal temptation and fall of man.
The writer of the Epistle, as the other apostolic writers, distinguishes clearly between 'sin,' the principle, and 'sins,' the specific acts in which the principle is embodied and manifested. The passages which deal with these two conceptions must be noticed separately (comp ix. 26 note).
I. Sin (he hamartia, hamartia).
The ritual of the O.T. recognised 'sin' no less than 'sins.' There were sacrifices 'for (in the matter of) sin' (x. 6. 8; xiii. 11 peri hamartias). The burden of 'sins and iniquities' made such a general sacrifice necessary. But 'where remission of these is, there is no more offering for sin' (x. 18 ouketi prosphora peri hamartias). The power of sin lies in its transitory pleasures. Sin offers enjoyment though it is but 'for a season' (xi. 25 proskairon echein hamartias apolausin). Even Christians are exposed to the peril of fatal insensibility from its insidious assaults (iii. 13 hina me sklerunthe tis ex humon apate tes hamartias). As in old time, unbelief still leads to disobedience to God, and disobedience is sin (iii. 15—19). So it is that under different figures sin is an encumbrance which tends to check the freedom of our movements, and an adversary whom we find in our path. We must 'lay it aside' that we may run our race (xii. 1 apothemenoi...ten euperistaton hamartian); and we must 'strive against it' even unto blood (xii. 4 pros ten hamartian antagonizomenoi). Such an effort, such a conflict, is possible, for Christ 'hath been manifested to disannul sin through the sacrifice of Himself' (ix. 26 eis athetesin amartias). He has shewn it to us prostrate and powerless through His work, and we can use the fruits of His victory.
(2). Sins (hoi hamartias, hamartias).
'Sin' issues in a variety of 'sins.' The High-priesthood was instituted to deal with these, 'to offer gifts and sacrifices for (in behalf of) sins' (v. 1 huper hamartion: comp. vii. 27), or, as it is expressed more generally, 'to offer for (in the matter of) sins' (v. 3 peri hamartion). But the conscience of man witnessed (x. 2) that such sacrifices as the Levitical Law prescribed were powerless to 'take away' sins, when the sinner from time to time acknowledged his guilt (x. 4 aphairein hamartias), or once for all to strip from him the bands which they had formed (x. 11 perielein hamartias). They served indeed only to call to mind that which they could not remove (x. 3 anamnesis amartion). But a divine promise held out the hope of a new Covenant when sins should be no more remembered (viii. 12; x. 17 ton hamartion ou me mnestho eti); and this hope was fulfilled through the work of Christ. He 'offered one sacrifice for (in behalf of) sins for ever' (x. 12 mian huper hamartion prosenenkas thusian eis to dieoekes). By this He 'Himself made purification of sins' (i. 3 katharismon ton hamartion poiesamenos), and in virtue of this He is able, having entered into the heavenly sanctuary, 'to make propitiation for the sins of the people' (ii. 17 hilaskesthai tas hamartias tou laou). But for those who 'sin wilfully after that they have received the knowledge (ten epignosin) of the truth' 'there is no longer left a sacrifice for (in the matter of) sins' (x. 26 ouketi peri hamartion apoleiperai thusia); and there are cases when it is impossible for the Christian teacher 'to renew to repentance' (vi. 6) such as have fallen away.
Thus Christ's work is now available for believers to overcome sin and do away sins; but one crowning scene still remains to be realised. 'Christ having been once offered (prosenechtheis)'— the passive form seems to express His willing submission to a divine law — 'to bear (anenenkein) the sins of many' — to carry them up to the altar of the Cross (1 Pet ii. 24)— 'shall appear a second time without sin (choris hamartias)'— untouched and untroubled by the sin which He has overcome — 'to them that wait for Him unto salvation' (ix. 28).
It will be observed that in all the passages quoted the prepositions peri and huper retain their distinctive force; peri marks the object of the action, 'in the matter of,' while huper adds the thought of the beneficial effect designed in the action, 'in behalf of.' Compare for the use of peri Rom. viii. 3 (peri hamartias); 1 Pet. iii. l8 (p. hamartion); 1 John ii. 2; iv. 10 (peri ton amemon); and in a different connexion John viii. 46; xvi. 8 f.; xv. 22; and for the use of huper 1 Cor. xv. 3 (huper ton ham. hemon); Gal. i. 4 (all. peri).
The vocabulary connected with sin is not large. Parastoma and hamartema are not found (yet see parapesein vi. 6). Anomia (i. 9; x. 17) and adikia (viii. 12) occur only in quotations from the lxx. Parabasis occurs ii. 2; ix. 15; and parakoe ii. 2. The word agnoema (ix. 7; comp. v. 2) is unique in the N.T.
Additional Note on i. 4. The Divine Names in the Epistle.
Additional Note on i. 4. The Divine Names in the Epistle.
The Names by which the Lord is spoken of in the Epistle throw light upon its characteristic teaching. Speaking generally we may say that Jesus directs our thoughts to His human Nature, Christ to His Work as the Fulfiller of the old Dispensation, Son to His divine Nature, Lord itself to His sovereignty over the Church.
(1). Of these Names that which is distinctive of the Epistle is the human Name, Jesus. This occurs nine times, and in every case it furnishes the key to the argument of the passage where it is found:
ii. 9 ton brachu te par' angelous elattomenon blepomen Iesoun... Although humanity has not yet attained its end we see that the Son of Man — true man — has fulfilled through suffering the destiny of the race.
iii. 1 katanoesate top apostolon kai archierea tes homologias hemon Iesoun (text. rec. Christon Iesoun). In His manhood, our Lawgiver and Priest is seen to rise immeasurably above Moses and Aaron, who occupied severally the same offices under the Old Covenant.
vi. 20 hopou prodromos huper hemon eiselthen Iesous...Our High-priest, even when He enters into the immediate presence of God, to take His seat at God's right hand, preserves no less a true humanity than the Jewish High-priest who entered into the typical sanctuary.
vii. 22 kreittonos diathekes gegonen hengous Iesous. The eternal priesthood, answering to the better Covenant, is still the priesthood of One who is true.
X. 19 echontes parresian eis ten eisodon ton hagion en to aimati Iesou. The virtue of the offered life of Him Who shares our nature is that wherein we can draw near to God. Contrast ix. 14.
xii. 2 aphorontes eis ton tes pisteos archegon kai teleioten Iesoun. Our strength in Christian effort is to fix our eyes upon Him Who in His Manhood won for us the perfect victory of faith.
xii. 24 (proseleluthate) diathekes neas mesite Iesou. Comp. vii. 22.
xiii. 12 Iesous...exo tes pules epathen.
xiii. 20 o anagagon ek nekron...en aimati diathekes aionioth ton kurion hemon Iesoun. This single reference in the Epistle to the Resurrection, combined with the declaration of the twofold office of Christ as Shepherd and Lord, is pointed by the use of His human Name.
It will be noticed that in every case but xiii. 12, which is a simple historic statement, the name 'Jesus' occupies an emphatic position at the end of the clause.
(2). The Name of Christ (the Christ) occurs just as many times as Jesus. It is desirable to notice separately the two forms in which it is used. The definite form 'the Christ' (ho christos) appears always to retain more or less distinctly the idea of the office as the crown of the old Covenant: the anarthrous form 'Christ' (Christos) is rather a proper name.
iii. 14 metochoi tou christou gegonamen...we have become partakers in Him Who has fulfilled the hope of the fathers.
v. 5 ho christos ouch heauton edoxasen genethenai archierea though the High-priesthood might have seemed to be necessarily included in the office to which He was sent.
vi. 1 ton tes arches tou christou logon, the elementary exposition of the Gospel as the true accomplishment of all that was promised to Israel.
ix. 14 to aima tou christou, the blood of Him to Whom every sacrificial ordinance of the Levitical ritual pointed. Contrast x. 19.
ix. 28 ho christos hapax prosenechtheis...ophthesetai. That which seemed to be disappointment in the Death of Him to Whom the people had looked shall hereafter be turned to glory.
xi. 26 ton oneidismoo tou christou. Each hero of faith realised a little of that which is the part of the Messenger of God.
The anarthrous form is less frequent:
iii. 6 (Mouses men)... Christos de hos huios...
ix. 11 Christos de paragenomenos archiereus...
ix. 24 ou gar eis cheiropoieta eiselthen hagia Christos (text. rec. ho christos). The force of this Name will be felt if the student substitutes for it the human Name. Throughout c. ix. the thought is of the typical teaching of the Law.
(3). The title Son is with one exception (i. 8) always anarthrous. The writer, that is, fixes the attention of his readers upon the nature implied by it:
i. 2 elalesen ev huio as contrasted with en tois prophetais.
i. 5 huios mou ei su (lxx.). So v. 5.
iii. 6 Christos de hos huios as contrasted with Mouses...hos therapon.
v. 8 kaiper hov thhios, and therefore having personally right of access to the Father.
vii. 28 huion, eis ton aiona teteleiomenon as contrasted with anthropous... ichontas asthineian.
(4). The title Lord is comparatively rare.
ii. 3 (soteria) archen labousa laleisthai dia tou kuriou.
nii. 14 ex Iouda anatetalken ho kurios hemon. The title here is perhaps suggested by the royal tribe.
Compare also i. 10; xii. 14; xiii. 20.
(5). Of compound Names that which is elsewhere most common (more than thirty times in the Epistle to the Romans, eleven times in 1 Peter), Jesus Christ, is comparatively very rare:
x. 10 dia tes prosphor?s tou somatos Iesou Christou.
xiii. 8 Iesous Christos echthes kai semeron ho autos...
xiii. 21 dia Iesou Christou, ho he doxa eis tous aionas ton aionon.
The force of the full Name, which is an implicit Creed, will be obvious in each place.
The characteristic Pauline Name Christ Jesus does not occur in the Epistle (not iii. 1).
(6). The title the Son of God speaks for itself in the places where it is used:
vi. 6 anastaurountas heautois ton huiov tou theou.
vii. 3 aphomoiominos to huio tou theou, not huio 0eou. The Incarnate Son was the archetype of Melchizedek.
x. 29 poso xeironos axiothesetai timorias ho ton huion tou theou katapatesas.
(7). The complete affirmation of the divine and human natures of our High-priest is found in the phrase which occurs once, Jesus, the Son of God:
It may be noticed that the title soter does not occur in the Epistle, though soteria is not uncommon. The idea which it expresses finds a special embodiment in Christ's priestly office.
Sometimes the Lord, though unnamed, is assumed as the subject of the teaching of the prophets: ii. 14; x. 5 ff.; 37.