When in polemic discussion with Social Trinitarians, the book of Hebrews, chapter one is often presented by the Pluralists as a proof for plural rational persons in the Godhead. Although I have written on most all the passages of holy Scripture concerning Christology (including this one) it seems that not enough attention has been given to this section of Scripture by those of us who hold to a Modalistic view of the Godhead. With that in mind I feel as though a more exhaustive investigation of this text should be undertaken. Therefore, what follows is part III of my exegesis of Chapter One of the Book of Hebrews. In this episode we cover verses 8-9.
V8. πρὸς δὲ τὸν υἱόν, Ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος, καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας σου. (But regarding the Son He says,“Your throne, God, is forever and ever, And the scepter of righteousness is the scepter of His kingdom.)
V8. But regarding the Son He says (πρὸς δὲ τὸν υἱόν,). This statement, in most all English Bibles, has an interpolation from the Greek text. The Greek text does not say “He says.” So we should not read it as so saying. This interpolation adds to the confusion to an already confused text. Our author to the Hebrews is, indeed, pulling a quote from Psalms 45:6-7 which references king David and his son Solomon. He (the Author to the Hebrews) is applying it to Christ. But what we should not do is place vv8 and 9 in the same category as vv5, 6 and 7 where clearly the Father “says” … . Here, in vv8 and 9 it is not the Father who is “saying”: instead it is our Author who is applying a word spoken concerning David and his son, Solomon (Psalms 45:6-7), to the Son of God — i.e., to Christ.
“Your throne, God,” (Ὁ θρόνος σου, ὁ θεός). This is another quote, the fifth, from the Old Testament (Psalms 45:6-7). This Psalm is a Royal Wedding Psalm and is addressing King David. In the statement introducing this verse, I mentioned that this text is a confused one. Here we see the evidence of its confusion from the Greek text and the way it has been translated in most English Bibles. From this text the NASB reads “Your throne, God”; the KJV reads “Thy throne, O God”: except it doesn’t. Our translators have translated “ὁ θεός” as vocative (as an address, or invocation) when it is actually nominative. Now, the translators recognize ὁ θεός as nominative (Wallace, Robertson), but suggest it should be treated as vocative; thus, a nominative acting as a vocative. When asked why this nominative should be considered a vocative, the reason, forthcoming, is a presupposed doctrinal disposition: “The Son is God,” we are told, “and this text, if vocative, has the Father addressing the Son as such.”
However, the Pluralists are asking too much from this text. First off, the Father is not speaking here: we have already shown “He says” is an interpolation—it is not in the Greek text, neither here nor in the LXX (of which this is a quote). It would be a good thing if translators would approach the Greek text with an exegetical approach instead of the eisegetical one visible here.
Because both nouns “throne” (Ὁ θρόνος) and “God” ( ὁ θεός) carry the article “the” (ὁ), according to Greek grammar they are convertible with “is” understood. So, then the statement Ὁ θρόνος σου, ὁ θεός is equally correct translated either: “Your throne is God,” or “God is your throne.” A. T. Robertson writes, “O God (ο τεος — ho theos). It is not certain whether ο τεος — ho theos is here the vocative … or ο τεος — ho theos is nominative (subject or predicate) with εστιν — estin (is) understood: “God is thy throne” or “Thy throne is God.” Robertson (the Prince of Greek scholars), is uncertain whether ὁ θεός is vocative or nominative. However, Hort and Nairne are certain that ὁ θεός should not be considered as vocative, and should, indeed, be translated as, “Your throne is God.” Westcott, Moffatt, J. P. Green Sr, RSV margin, NRSV margin, NEB margin, translate: “God is your throne.”
There are three other very important points I want to make here:
- One, we would point out that if either the LXX or our Author to the Hebrews understood this clause to be vocative, the vocative form Θεέ could have been used as it was in Matthew 27:46.
- And two, if ὁ θεός is vocative, the Psalmist addresses David as God (Psalm 45:1, 6): that is unlikely, in the extreme. See Psalm 45:1 where the writer of the Psalm states that he is addressing his words to the king.
- And three, the remainder of the text only makes sense IF ὁ θεός is not manipulated, but left to its natural place as a nominative.
[is] forever and ever (εἰς τὸν αἰῶνα τοῦ αἰῶνος). Literally, “into the ages of the ages.” Here, as in the earlier part of the verse, there is no word for “is” (Greek, estin), it is properly added by the translators. This statement underlines the source of the Son’s authority and power. Militating against Social Trinitarianism, where each individual person of the societal Trinity is co-equal, this text informs that the Son has a seat of rule and authority that is other than Himself—it is God. Thus the Son has a God (John 20:17). To underline this subordinate position for the Son of Man for all eternity one should consider 1 Corinthians 15:24-28, “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; … 25 For he must reign, till he hath put all enemies under his feet. … 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him …, that God may be all in all” (KJV). When the Son is cast in this light it is clear that it is the Son as a human being, as the son of David, that is in view. This is made crystal clear, since it is an Old Testament passage concerning David that is being quoted here (Psalms 45:6-7).
And the scepter of righteousness is the scepter of His kingdom. (καὶ ἡ ῥάβδος τῆς εὐθύτητος ῥάβδος τῆς βασιλείας αὐτοῦ.) ῥάβδος is an old word for walking stick (Hebrews 9:4; 11:21). The “scepter” is the symbol of the rule of the King. It is a righteous Kingship and rule. The “kingdom”
(τῆς βασιλείας) is said, here, to be “his” kingdom (NASB, NEB, NJB, RSV margin, NRSV margin, . τῆς βασιλείας αὐτοῦ); not: “your” or “thy,” as some would suppose (KJV, NKJV, MEV, ). Because of the Greek pronoun αὐτοῦ (third person singular, genitive: of him, or of his) demonstrates why ὁ θεός, in the earlier part of the verse MUST be nominative (not vocative), for “God.” Thus, the God (ὁ θεός) is spoken about—not unto.
V9
ἠγάπησας δικαιοσύνηνκαὶ ἐμίσησας ἀνομίαν: διὰ τοῦτο ἔχρισέν σε ὁ θεός, ὁ θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου: (You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You With the oil of joy above Your companions.”)
You have loved (ἠ-γά-πη-σας). ἠ-γά-πη-σας: is a verb, aorist tense, indicative mood, active voice, second person singular. Our Author to the Hebrews is continuing his quotation from the Royal Wedding Psalm, Psalm 45:7). The words addressed to king David are raised to a higher key and applied to Christ.
righteousness and hated lawlessness (δικαιοσύνηνκαὶ ἐμίσησας
ἀνομίαν}. “Christ Jesus is not neutral in the great struggle between right and wrong, good and evil, as warmly as He loves the one He abhors the other” (Spurgeon).
Therefore (διὰ τοῦτο). Because Jesus had loved righteousness and hated lawlessness God anointed (ἔχρισέν) Him with the oil of gladness ( ἔλαιον ἀγαλλιάσεως). This anointing, no doubt, came upon Him at His baptism where the Spirit descended upon Him and remained (Matthew 3:16). Oil is a dominant symbol of the Holy Spirit in Scripture.
God, Your God, (σε ὁ θεός, ὁ θεός σου,). Notice, that these words were spoken to David before they are, here, applied to Christ. Here, the human Christ, the Son of Man, is said to have a God (Just as king David was said to have a God). We saw this from His address to Mary just outside the tomb that first Easter morning when He told her: "Stop clinging to Me, for I have not yet ascended to the Father; but go to My brethren and say to them, 'I ascend to My Father and your Father, and My God and your God’” (John 20:17). Thus, we have, here, another reason why ὁ θεός of v8 MUST be understood as nominative and not vocative. E.g., if vocative, then God has a God. If, indeed, the Messiah is addressed as God in v8, then from v9 the Messiah-God has a God. So, do we have Junior and Senior God? If it is insisted that ὁ θεός of v8 is vocative then it seems we would have a race of gods. Which point is even more apparent from the next statement from this verse.
above Your companions (παρὰ τοὺς μετόχους σου). μετόχους: (St’s #G3353), fellows, equals, partners or companions. Here, again, we have help from the text, itself, in determining whether or not ὁ θεός of v8 is nominative or vocative. If ὁ θεός of v8 is vocative and the Messiah is addressed as “God” then this v9 would be assigning fellows, equals, companions, partners to God. This would violate every thread in the fabric of monotheism. God is a lone, solitary, sentient and rational Being (Deuteronomy 6:4; 32:39; Isaiah 44:6 etc.).
Apostolically Speaking,
☩ Jerry L Hayes
Be sure to read the other parts of this essay at the following links:
Hebrews Chapter One, Part iI vv5-7.
https://bishopjerrylhayes.blogspot.com/2021/05/hebrews-chapter-one-exegesis-part-ii.html
Hebrews Chapter One, Part I vv1-4
https://bishopjerrylhayes.blogspot.com/2021/05/hebrews-chapter-one-prologue-exegesis.html
Hebrews Chapter One, Part IV
https://bishopjerrylhayes.blogspot.com/2021/05/hebrews-chapter-one-exegesis-part-iv.html
Video of Hebrews 1:8-14
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