Identity of the Sons of God in Hebrews 1
The Identity of the Sons of God in Hebrews 1
The Epistle to the Hebrews opens with a profound declaration about the supremacy of Jesus Christ over the angels, establishing the foundation for the entire letter. The first verse introduces the theme of God's revelation through His Son, who is described as "the radiance of God's glory and the exact representation of his being" (Hebrews 1:3, NASB) [3]. The passage in question, Hebrews 1:1-5, sets the tone for understanding the identity of the "sons of God" mentioned in verse 5.
Hebrews 1:5 states, "For to which of the angels did God ever say, 'You are my Son; today I have begotten you'? And again, 'I will be a Father to him, and he will be a Son to me'?" (NASB). The phrase "sons of God" is pivotal in understanding the relationship between God and Jesus Christ, as well as the broader context of divine sonship.
The term "sons of God" is not unique to Hebrews. In the Old Testament, it refers to various entities, including angels (Job 1:6; 2:1; 38:7) and the nation of Israel (Exodus 4:22; Deuteronomy 14:1). However, in Hebrews 1:5, the reference is specifically to Jesus Christ, citing Psalm 2:7, which is a messianic psalm [5].
The use of Psalm 2:7 in Hebrews 1:5 is significant because it establishes Jesus' divine sonship. According to Jamieson, Fausset & Brown, this citation substantiates Jesus' superiority over the angels, as it highlights His unique relationship with God [5]. The phrase "today I have begotten you" is interpreted by the author of Hebrews as a declaration of Jesus' sonship, fulfilled at His resurrection (Acts 13:33; Romans 1:4) [5].
The concept of divine sonship is also explored in other biblical contexts. In 1 Chronicles 2:1, the "sons of Israel" are listed, referring to the twelve sons of Jacob, who became the progenitors of the twelve tribes of Israel [1, 2]. This usage demonstrates that the term "sons of" can denote a familial or genealogical relationship.
Calvin, in his commentary on Isaiah, notes that the term "son" can have a broad meaning in Hebrew, often requiring additional context to specify its sense [6]. However, when used without qualification, as in the case of Jesus, it signifies a unique and intimate relationship with God.
The author of Hebrews is concerned with demonstrating Jesus' superiority over the angels, a theme that is central to the epistle. By citing Psalm 2:7 and 2 Samuel 7:14, the author establishes Jesus' divine sonship and, by extension, His superiority over the angelic realm [3, 4].
The historical setting of Hebrews is crucial for understanding its Christology. Written to a Jewish audience familiar with the Old Testament and the role of angels in Jewish theology, the epistle aims to show that Jesus is the ultimate revelation of God, surpassing the intermediary role of angels in the giving of the law (Hebrews 1:1-2; Acts 7:53; Galatians 3:19) [7].
The identity of the "sons of God" in Hebrews 1 is thus specifically Christological, referring to Jesus' unique sonship and His exalted status above the angels. This understanding is grounded in the Old Testament citations and the theological context of the epistle, emphasizing Jesus' divine nature and His role as the ultimate revelation of God.
The significance of this passage extends beyond its immediate context, influencing Christian theology and Christology. The affirmation of Jesus as the Son of God has been a cornerstone of Christian doctrine, shaping the understanding of God's nature and Jesus' role in salvation history.
Sources
- I Chronicles “I Chronicles 2:1 (BBE) — These are the sons of Israel: Reuben, Simeon, Levi and Judah, Issachar and Zebulun;”
- 1 Chronicles “1 Chronicles 2:1 (NASB) — These are the sons of Israel: Reuben, Simeon, Levi, Judah, Issachar, Zebulun,”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 1:4: 1:4 The Son’s exalted position shows that the Son is far greater than the angels in status or rank. First-century Jews were fascinated with angels and held them in high esteem, so the author of Hebrews establishes the Son’s superiority to them. • just as the name . . . is greater: Cp. 2 Sam 7:8-14. Some commentators believe that the title “Son” is the name implied here. Others think the name is Yahweh, the covenant name of God in the Old Testament (Exod 3:14-15; cp. Phil 2:9-11).”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:4: Being made . . . better--by His exaltation by the Father (Heb 1:3, Heb 1:13): in contrast to His being "made lower than the angels" (Heb 2:9). "Better," that is, superior to. As "being" (Heb 1:3) expresses His essential being so "being made" (Heb 7:26) marks what He became in His assumed manhood (Phi 2:6-9). Paul shows that His humbled form (at which the Jews might stumble) is no objection to His divine Messiahship. As the law was given by the ministration of angels and Moses, it was inferior to the Gospel given by the divine Son, who both is (Heb 1:4-”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 1:5: For--substantiating His having "obtained a more excellent name than the angels." unto which--A frequent argument in this Epistle is derived from the silence of Scripture (Heb 1:13; Heb 2:16; Heb 7:3, Heb 7:14) [BENGEL]. this day have I begotten thee-- (Psa 2:7). Fulfilled at the resurrection of Jesus, whereby the Father "declared," that is, made manifest His divine Sonship, heretofore veiled by His humiliation (Act 13:33; Rom 1:4). Christ has a fourfold right to the title "Son of God"; (1) By generation, as begotten of God; (2) By commission, as se”
- CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 1, section 15.15: he describes a child that was afterwards to be born He is called the Son of God. Although in the Hebrew language the word son , I admit, has a wide acceptation, yet that is when something is added to it. Every man is the son of his father: those who are a hundred years old are called ( Isaiah 65:20 ) the sons of a hundred years ; wicked men are called the sons of wickedness ; those who are blessed are called the sons of blessing ; and Isaiah called a fruitful hill the son of fatness . ( Isaiah 5:1 .) But son , without any addition, can mean ”
- Hebrews (Baptist/Reformed) “John Gill on Hebrews 1 (introduction): The intention of this epistle being to demonstrate the superior excellency of the Gospel revelation to the legal one, the apostle begins with the divine author of it, in which they both agree, and observes that in other things they differ. The revelation under the law was made in times past, the Gospel revelation in these last days; the former was made to the Jewish fathers that were of old, the latter to the then present apostles; the one was made at sundry times, and in divers manners, the other was made at once, and in one way; the one was made by the ”