The Way : Christian Ed. & Talk: Problem Passages: New Testament Use of Psalms In The Book Of Hebrews

The ministry of the Psalms gives testimony to a God who is both immanent and personal, who reveals himself throughout biblical history. The Psalms is also a “universal statement about the majesty of Yahweh and the delegated authority of humanity.”[1] It contains some of the most profound sentiments humans have about themselves and God. “It functions to give people opportunity to articulate their uncertainties about their positions as human beings in the world, before drawing them into statements of faith.”[2] In contrast to the poetry of the Psalms, the author of the letter to the Hebrews will effectively utilize the quotations and imagery of the Psalms to “demonstrate the superiority of Christ to every other key Jewish figure and institution.”[3] The author of the book of Hebrews will apply a Christological hermeneutic that reveals how “the moonlight of the Old Testament is replaced by the sunlight of a new era in God’s dealings with men.”[4]

Problem Passages: Psalms 8:4-8/ Hebrews 2:5-9

King David, musician and writing prophet (Acts 2:29-30; Ps.2:1-9, 63:1-2, 22:1, 110:1), posits the greatness of God, both at the beginning (v.1) and the end (v.9) of the Psalm: “O Lord, our Sovereign, how majestic is your name in all the earth!” [5] His main idea is to show “the greatness of God as seen in the vastness of his creation, his power to use the weakness of man to overthrow the mighty and his ability to manage his creation.”[6] The whole world declares God’s majesty (v.1). Building the case for God’s sovereignty and immanence, the surrounding context utilizes irony (God uses the weak [mouth of babes and infants] to silence his enemies: v.2). The author continues in verse three with the use of anthropomorphism to describe the greatness of God in comparison with his creation (the work of your fingers; your heavens; the moon and stars you have established). The context here “suggests that God is greater than all created reality and is in authority over it and over all supernatural powers.”[7]

In light of this fact, Creator God has seen fit to reveal himself as a personal God to his people, but delights in sharing the rule over his creation by appointing man as co-regents (v.6; cf. Gen.1:26-28). Only a sovereign God finds no objection in delegating such an immense responsibility.

Getting to the heart of the immediate context, David uses a rhetorical question: “What is man that you are mindful of him?” (v. 4). Why does God care about such an insignificant portion of his created universe? Even to the extent that so much power is given to the concerns of babes and infants? (v. 2). David’s answer suggests that “ the greatness of God is also seen in his loving attention toward people who are so miniscule when compared to him.”[8] God’s concern here (being mindful) suggests an act of grace as he attends to the objects in his care. This mindfulness will find its fulfilment in the Incarnation of Jesus Christ and his ministry.

In a moment of prophetic flow, David in verses five and six alludes to the future ( a point-forwardness), while still in the present using Messianic themes. These verses include a “double comment that reminds the reader that while all is “not yet” subjected to man, the Forerunner (Christ) is already crowned with glory and honor,” with all things subject to him.[9] These verses will be used by New Testament authors to indicate direct fulfillment of Old Testament typological prophecy (cf. Hebrews 2:7-9).

Therefore, David, while speaking of God’s care in creating humans as a little lower than God himself (v.5; cf. Gen.1:26-28), giving them dominion over all created things (vv. 6-8), also prophetically reveals God’s plans for his “Son” (who adopts the title “Son of man; cf. Mat.19:28, 20:28) as he humbles himself in the ultimate act of love and care for his creation (John 3:16; Heb.5:8).

Hebrews 2:5-9

In the Book of Hebrews, the author is addressing an audience of Hebrew Christians under persecution and the influence of false doctrine. In addition, these Hebrews experienced the rejection of other Jews (10:32-34) and martyrdom (12:4). It is within this context that the author gives “a word of exhortation” (13:22) in the form of warnings and the exposition of God’s Word. He warns them “not to drift from the things they have heard” (2:1) spoken by angels (2:2), the prophets (1:1) and Jesus (1:2). Applying correspondences of the nature of God as being caring/mindful (Psalm 8), the author revisits the creation theme (1:3,10), the majestic glory of God (1:3) and introduces the Son of God who is superior to all (1:3b-13).

In the pericopae concerned (2:5-9), the author unpacks a subjected Christ, using as his authority Psalms 8:4-6. He utilizes a fulfillment formula, coining it “one has testified somewhere” (2:6) to introduce Psalm 8. This is an example of good rhetoric and was easily recognized as Holy Scripture by the original audience.[10] While the original context of Psalm 8 was concerned with “created man” (“son of man,” Ps. 8:4), he utilizes correspondences alluding to “the ideal Man”[11] (“son of man,” 2:6).

By quoting most of Psalm 8, the author “affirms Scripture as settled. Moving from the insignificance of humans, he develops the majesty of the “son of man” Jesus Christ,”[12] made lower for a while than the angels, crowned with glory and honor, appointed over the works of God’s hands, having all things subjected unto him (2:6-8). David alluded to this in his double comment/prophecy. “By reading “angels” (v. 7), the author follows the LXX as the Hebrew states “made him little less than God” (Ps. 8:5), in this way the use of the LXX preserves a more correct sense of the passage.[13]

Problem Passages #2: Psalm 40:6-8/ Hebrews 10:5-9

The context of Psalm 40 is a grand mixture of thanksgiving, prayer and lament. These are the words of David “the lesser” but point to the fulfillment of David “the greater.” The author recalls past difficulty and employs imagery to describe his predicament. He was in a “horrible pit” (v.2), a position of desperation. There was an urgent need for delivery from distress to which God “turned and listened to his cry”[14] (v.2). God’s grace was extended, and David moves from helplessness to hopefulness as God “established his steps” (v.2b). David yet again has a testimony (a new song; v.3).

Yahweh put a new song in David’s mouth by undertaking the act that inspired it.”[15] The author continues his song by affirming the blessedness of trusting Yahweh and extolling his wonderful works.

How should man respond to such a God? This is the focus of the immediate context (vv.6-8). Certainly not (only) in sacrifices and offerings (cf. 1 Samuel 15:22-3). More than external devotion, Yahweh seeks that which is inclined toward him (v.6). Again, in his prophetic flow, David pulls on Saul’s insincerity for which he was rebuked (1 Sam. 15:22) and “anticipates the Servant prophecies and the New Covenant.”[16] While David states “My ears you have opened” (v.6), the LXX alludes to “a body prepared”, pointing to the ministry and learned obedience of the Messiah.[17]

This double speak of David in verse six (“my ears you have opened”) alludes to obedience and dedication, ultimately realized in Christ’ life, death, burial and resurrection. Pulling on the Hebrew writings, verse 6b “is traditionally assumed to mean that Yahweh has opened up the worshipper’s hearing so as to be able to agree to do what Yahweh wants in place of bringing offerings.”[18]

David then, was not saying sacrifices were improper; rather he was emphasizing the need for a proper sacrifice (Heb. 9:22), with a heart prepared to do God’s will. David alludes to this in verse 8, while Christ models this in the garden of Gethsemane (Lk. 22:42) and ultimately as the ultimate sacrifice for sins (Heb.10).

In the Book of Hebrews, the author quotes Psalm 40:6-8 as part of his argument to “not drift away” (2:1). He authoritatively quotes David’s words to affirm Messianic ministry, of which some in the audience were eyewitnesses. The LXX manuscripts “use the word “body” rather than the word “ears” (v.5) to represent the whole body; this in order to facilitate the application of the passage to Jesus.”[19]

Just as Saul had unprepared “ears/body” (1 Sam 15), so too the sacrificial system under the Mosaic Law could not fully accomplish God’s plan (10:4). Just as David improved on Saul, Christ became the fulfillment of the Law, became a greater David, with the ultimate prepared body. “God accepted the perfect sacrifice of Christ because it represented a broken, contrite expression of obedience to his will.”[20] Christ’ obedience is the cornerstone of the New Covenant (10:9). The Hebrew audience could have full assurance of their faith to endure the present distress, much like David was given a new song during his difficult moment (Ps. 40:3).

In conclusion, it is important to note that the LXX translators “dealt freely with the text in their substituting “ears” with “body”.[21] Lightfoot posits that there is a direct relation between Jesus’ sacrifice and God’s will as described in verse seven. “The author of Hebrews finds a fuller meaning than was obvious when these words were first spoken in Psalms 40:6-8.”[22]

This fuller meaning depicts Jesus as “the body prepared” that intervened in human history (personally) to abolish the first covenant (worn out, legalistic, sacrificial system) in order to establish the second (new, free, loving) covenant (v.9).[23] The psalmist while lamenting on his pain and extolling the majesty of God was looking ahead to the Messianic fulfillment. God then, has revealed himself within the Scriptures as immanent, caring and placing great value on his created beings.

[1] John Goldingay, Psalms: Psalms 1-41, Baker Commentary on the Old Testament Wisdom and Psalms Ser. (Baker Academic, 2014): 24, accessed August 16, 2018, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/reader.action?docID=3117022&query=j+goldingay

[2] Ibid., 159.

[3] Craig L. Blomberg, From Pentecost To Patmos: An Introduction To Acts Through Revelation, (Nashville, TN: B&H Publishers, 2006), 409.

[4] H. Franklin Paschall and Herschell H. Hobbs, ed., Teachers Bible Commentary: Hebrews, (B&H Publishing Group, 1972): 76, accessed August 18, 2018, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/reader.action?docID=673051&query=psalms+in+hebrews&ppg=308

[5] Unless otherwise noted, all Scriptures are from the New Revised Standard Version, (The Division of Christian Education of the National Council of the Churches of Christ in the United States of America, 1989).

[6] Steven Lawson, Holman Old Testament Commentary: Psalms, ed. Max Anders, (B&H Publishing, 2004):66, accessed August 16, 2018, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/reader.action?docID=673847&query=Lawson%2C+Steven

[7] Goldingay, Psalms, 156.

[8] Lawson, Psalms, 67.

[9] Derek Kidner, Psalms 1-72, Kidner Classic Commentaries, (InterVarsity Press, 2014): 85, accessed August 16, 2018, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/reader.action?docID=2033981&query=derek+kidner

[10] Neil R. Lightfoot, Jesus Christ Today: A Commentary On The Book Of Hebrews, (Grand Rapids, MI: Baker Book House, 1976), 73.

[11] Donald Guthrie, Hebrews, Tyndale New Testament Commentaries, Vol. 15, (InterVarsity Press, 2009): 88-9, accessed August 17, 2018, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/reader.action?docID=4107712&query=donald+guthrie