Hebrews 1:5

2. Proof of this transcendence from Old Testament texts, Hebrews 1:5-14.

5. For To prove this superiority of the eternal Son over the angels, our author now quotes six texts from the Old Testament. The modern interpreter, especially of the rationalistic type, finds not a little difficulty in applying these passages to Christ. But if, as in our Introduction we have indicated, the very purpose of our inspired apostle is to take the Alexandrian interpreters at their own word, and confirm all their brightest ascriptions and descriptions of the eternal Word, and affirm them of Christ, and thence show with what a glory even his humiliations are thereby irradiated, little difficulty need be felt in the interpretations here given. Says Delitzsch, “This epistle forms a link between the later Pauline epistles and the writings of John, and excels all others in the New Testament in the abundance of what cannot be merely accidental resemblances to Alexandrine modes of thought and expression. To us, indeed, it seems indisputable that the Jewish theology of the last few centuries before Christ, in Palestine, and more especially in Alexandria, did manifest many foregleams of that fuller light which was thrown on divine things in general, and on the triune nature of the Godhead in particular, by the great evangelical facts of redemption; nor can the admission that so it was prove a stumbling block to any but those who think that the long chain of divine preparations for the coming of Christ, on which the whole outward and inward history of Israel is strung, must have been broken off abruptly with the last book of the Old Testament canon. Is it, then, possible that the Book of Wisdom (Hebrews 7:26) should speak of the Sophia as απαυγασμα φωτος αιδιου a beaming forth of the eternal light (Philo, De Cherub) of God as αρχετυπος αυγη , archetypal splendour; and now our author of Him who was manifested in Jesus as απαυγασμα της δοξης αυτου , without these several terms having any internal historical connexion?”

At any time Though angels are incidentally called sons, this is not their permanent name as significant of their nature. No one angel is ever mentioned or addressed as Son.

Thou Quoted from Psalm ii, where see notes. The psalm was applied by the Jewish commentators to the Messiah as well as by the Jerusalem Church. Acts 4:25.

This day As addressed by the Author to a human Son, anointed to be king in Zion, the phrase is of course temporal. It means “This day [it stands true that] I have [from eternity] begotten thee.” Even here, therefore, it does not mean that the exaltation and anointing are identical in time with the begetting. And this seems to refute those who in its higher application to Christ refer the begetting to his resurrection or to his incarnation.