Hebrews Carnival May 2011

The month of May saw the following contributions to the book of Hebrews:

Dan Fabricatore has A note on ἐφάπαξ: Once for all in Hebrews 10:10.

Ken Schenck discusses the CEB translation of  Hebrews 1:5-14.

Kenneth Way discusses the Handling of "Heroes" in Hebrews 11.

Kevin Brown has some reflections on Hebrews, Jesus, and Creation in Hebrews 1:2, 10.

Horace Jeffery Hodges discusses Hebrews 9:14-17 on Covenant and Testament.  He takes διαθηκη in this context to mean "covenant."  He then moves on to Hebrews 9:15 and asks whether it is Specifically about Israelites and their Descendants.  He then interacts with my comments on 9:14-17.

Horace Jeffery Hodges is puzzling over the meaning of Hebrews 9:23 - "heavenly things themselves be cleansed."  He discusses Brooke Foss Westcott's and  Kenneth L. Schenck's take on Hebrews 9:23.

Ken responds with his own post asking, What is cleansing the heavenly sanctuary in Heb. 9:23?

Psalm 102 as an Address to the Son

Gurney, Joseph John. “On the Testimony of the Apostle Paul, That the Psalmist Addresses the Son of God, as the Creator of the Universe.” Pages 169-182 in Biblical Notes and Dissertations, Chiefly Intended to Confirm and Illustrate the Doctrine of the Deity of Christ; with Some Remarks on the Practical Importance of That Doctrine. London: Rivington, 1833.

In this chapter Gurney argues that the words of Psalm 102 were addressed to the Son of God (1:10-12) and therefore prove that he was the creator of the heavens and the earth.  His argument is twofold:

1) The construction of verses 1:7-12 demonstrates that the Son is contrasted with the angels.  This is demonstrated by the μεν . . . δε construction.  The copula και links the two quotations from Ps 45 and Ps 102 as referring to the Son.  Therefore, the quotation of Ps 102 does not refer to the angels as some commentators are wont to do (Peirce; Michaelis).  It is clear that the quotation of Ps 102 is addressed to the Son as verse 1:8 indicates: προς δε τον υιον.  The preposition προς does not mean “concerning.”

2) The tenor of the argument also supports the contention that the psalm is addressed to the Son.  The whole book of Hebrews argues for the superiority of the Christian religion to that of Jewish law.  The audience was tempted to return to their Jewish faith and the observance of the law.  One of the things that may have contributed to this is the belief that the law was mediated by angels.  Here the author demonstrates the superiority of the gospel to the law by showing how Jesus is superior to the angels.  The whole of chapter 1 argues for the superiority of the Son to the angels: he receives a superior name to the angels.  The name encompasses both the offices and attributes of Christ.  His office is superior: the angels are ministers; he is the royal Son of God.  His attributes are superior: he receives worship from the angels.  He is also the one who created the heavens and the earth.

God Made the Worlds by His Son

Gurney, Joseph John. “God Made the Worlds by His Son.” Pages 163-68 in Biblical Notes and Dissertations, Chiefly Intended to Confirm and Illustrate the Doctrine of the Deity of Christ; with Some Remarks on the Practical Importance of That Doctrine. London: Rivington, 1833.

In this brief chapter Gurney deals with the relative clause in Hebrews 1:2: δι ου και τους αιωνας εποιησεν.  He objects to one translation: “for whom also he constituted the ages.”  He makes two points:

1) δια with the genitive case never refers to the final cause.  This would require the accusative case.  Instead, here it indicates agency: “by” or “through.”

2) αιωνας can be rendered as “ages” but it may also refer to the world or universe as it does in other Pauline passages (1 Tim 1:17; 1 Cor 2:7).  Elsewhere in Hebrews (11:3) αιωνας clearly signifies the world or universe, and so it is likely that is the same meaning in 1:2.  The Greek αιωνας corresponds to the Hebrew עלמ.