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
[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.
[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
[12] Thomas Lea, Holman New Testament Commentary: Hebrews
& James, ed. Max Anders, (B&H Publishing, 1999): 33, accessed August
17, 2018, https://ebookcentral-proquest-com.ezproxy.liberty.edu/lib/liberty/reader.action?docID=673834&query=Thomas+Lea+
[13] Lightfoot, Hebrews, 73.
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