{ὅταν δὲ πάλιν εἶσ-
eee κ 4 x / 3 A > , , [ΠῚ Q viii.29; ἀγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει, “ Καὶ προσκυνη-
Col. i. 18.
(Presb. and Ref. Rev., July, 1899) holds that either subject may be sup- plied, because ‘‘ under the force of their conception of Scripture as an oracular book it was all one to the N.T. writers whether they said ‘ God says’ or ‘Scripture says’.’? Here, however, the connection involves that the subject is 6 θεός. The words cited are from Ps. ii. 7 and are in verbal agreement with the LXX, which again accurately represents the Hebrew. The psalm was written to celebrate the accession of a King, Solo- mon or some other; but the writer, see- ing in his mind’s eye the ideal King, clothes the new monarch in his robes. The King was called God’s Son on the basis of the promise made to David (2 Sam. vii. 14) and quoted in the follow- ing clauses: The words ἐγὼ σήμερον γεγέννηκά oe do not seem to add much to the foregoing words, except by em- phasising them, according to the ordinary method of Hebrew poetry. σήμερον is evidently intended to mark a special oc- casion or crisis and cannot allude to the eternal generation of the Son. In its original reference it meant “1 have be- gotten Thee to the kingly dignity”. It is not the beginning of life, but the en- trance on office that is indicated by yey- έννηκα, and it is as King the person addressed is God’s Son. Thus Paul, in his address to the Pisidians (Acts xiii. 33), applies it to the Resurrection of Christ ; cf. Rom. i. 4. The words, then, find their fulfilment in Christ’s Resurrection and Ascension and sitting down at God’s right hand as Messiah. He was thus proclaimed King, begotten to the royal dignity, and in this sense certainly no angel was ever called God’s Son.
This is more fully illustrated by another passage introduced by the usual καὶ πάλιν (see x. 30, and Longinus, De S)/., chap. iv, εἴς). ᾿Εγὼ ἔσομαι αὐτῷ εἰς πατέρα . .- .. words spoken in God’s name by Nathan in reference to David’s seed, and conveying to him the assurance that the kings of his dynasty should ever enjoy the favour and protection and inspiration enabling them to rule as God’s representatives. This promise is prior in history to the previous quotation, and is its source; see 2 Sam. vii. 14. ἔσομαι εἰς is Hellenistic after a Hebrew model. See Blass, Gram., p. 85.
Ver. 6. ὅταν δὲ πάλιν εἰσαγάγῃ ...
“Απά when He shall again have brought the first-begotten into the world [of men], He says, ‘‘ And let all God’s angels wor- ship Him”. Having shown that “" Son”’ is a designation reserved tor the Messiah and not given to any of the angels, the writer now advances a step and adduces a Scripture which shows that the relation of angels to the Messiah is one of worship. It is not easy to determine whether πάλιν merely indicates a fresh quotation (so Bleek, Bruce, etc.) as in
ver. 53; or should be construed with εἰσαγάγῃ. On the whole, the latter is preferable. Both the position of πάλιν
and the tense of εἰσαγ. seem to make for this construction. The ‘bringing in’ is still future. Apparently it is to the second Advent reference is made; cf. ix. 28. To refer εἰσαγ. to the incar- nation, with Chrysostom, Calvin, Bengel, Bruce (see esp. Schoettgen); or to the resurrection with Grotius; or to an imagined introduction of the Son to created beings at some past period, with Bleek, is, as Weiss says, “ sprachwidrig ”’. Rendall remarks: “ The words bring in have here a legal significance; they denote the introduction of an heir into his inheritance, and are used by the LXX with reference to putting Israel in possession of his own land both in the time of Joshua and at the Restoration (Exod) νἱ. 8; χν. ασ. (Deut. οσα This throws light not only on εἰσαγ. but also on πρωτότοκον and οἰκουμένην, and confirms the interpretation of the clause as referring to the induction of the first-born into His inheritance, the world of men. σπρωτότ. is used of Christ (1) in relation to the other children of Mary (Luke ii. 7; Matt. i. 25); (2) in relation to other men (Rom. viii. 29; Col. i. 18); (3) in relation to creation (Col. i. 15). Nowhere else in N.T. is it used absol- utely; but cf. Ps. Ixxxix. 27. ‘I will make him first-born,” #.e., superior in dignity and closer inintimacy. λέγει, the present is used because the words recorded in Scripture and still unfulfilled are meant. These words, καὶ προσκυνησάτωσαν ...- occur verbatim in Moses’ song (Deut. xxxil. 43). Inthe Alexandrian text, from which this writer usually quotes, we find υἱοὶ Θεοῦ (v. Swete’s LXX), but in a copy of the song subjoined to the Psalter this MS, itself has ἄγγελοι. The words are not represented in the Hebrew, and