The Preacher's Use of Psalm 8 in Hebrews 2

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LIBERTY BAPTIST THEOLOGICAL SEMINARY

PSALM 8 IN HEBREWS 2:

AN INVESTIGATION OF THE NEW TESTAMENT’S USE OF THE OLD

A PAPER SUBMITTED TO

DR. LEO PERCER & DR. GARY YATES

IN PARTIAL FULFILLMENT

OF THE REQUIREMENTS FOR THE COURSE

NBST 910

THE NEW TESTAMENT’S USE OF THE OLD

BY

JEFF DICKSON– ROANOKE, VIRGINIA

FEBRUARY 11, 2015

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TABLE OF CONTENTS

INTRODUCTION 3

IDENTIFICATION OF THE REFERENCE, COMPARATIVE ANALYSIS IN TEXTUAL

VARIANTS, AND AUTHORIAL TEXTUAL USE 4

ANALYSIS OF THE NEW TESTAMENT CONTEXT 7

ANALYSIS OF THE OLD TESTAMENT CONTEXT 10

USE IN JUDAISM 13

AUTHORIAL INTERPRETATION 16

CONCLUSION 19

BIBLIOGRAPHY 21

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INTRODUCTION

Although a student may be able to uncover general trends and decipher certain principles

pertaining to how the Old Testament is utilized in the New Testament, more specific data is only

yielded when references are handled on a case-by case basis. Issues of context, authorship,

audience, and purpose surrounding any passage are essential in arriving at a thorough

understanding of the copious references employed by New Testament authors. Therefore, it is

altogether acceptable and even encouraged for students to deal with individual references of the

Old Testament in the New Testament.

This is especially true in the book of Hebrews—a book pregnant with Old Testament

quotations and allusions.1 Not only does the Old Testament proliferate the book of Hebrews as a

whole, but each reference is considerably weighty in its revelation. This leads scholars like Lane

Burns to conclude the following:

“The use of the OT in Hebrews is a daunting subject because the sermon is a magisterial

exposition of messianic foreshadowings and soteriology with its distinctive comparisons

of the Levitical and new covenants.”2

Therefore, this paper will investigate the use of Psalm 8 in Hebrews 2:6-8 and demonstrate how

the grammatical choices and contextual nuances employed in the New Testament work together

to bring about the author’s midrashic interpretation of the original Old Testament passage along

with its application to Christ and His future rulership in the eschaton.

1 Lanier Burns, “Hermeneutical Issues and Principles in Hebrews as Exemplified in the Second Chapter,”

Journal of the Evangelical Theological Society 39, No. 4 (December 1996), 591.

2 Burns, “Hermeneutical Issues,” 595. See also Lane, Hebrews: Word Bible Commentary (Dallas: Word,

1991), cxv. “First, the homily is, in Lane’s words, ‘impregnated with the Old Testament,’ both explicitly and

implicitly both in quotation and allusion.”

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IDENTIFICATION OF THE REFERENCE, COMPARATIVE ANALYSIS IN TEXTUAL

VARIANTS, AND AUTHORIAL TEXTUAL USE

The first step in understanding the New Testament’s use of Psalm 8 in Hebrews 2 is in

understanding exactly what is referenced and how the reference is constructed. At first glance, it

appears that the author’s text in Hebrews 2:6-8 is a direct quote from Psalm 8:5-7. However,

Guthrie identifies several nuances in Hebrews 2 that might suggest that the author made some

minor changes in his quotation of the original passage.

First, Psalm 8:5 can be interpreted in various ways depending on the rendering of ים אלה

(elohim) in “Yet you have made him a little lower than God.” “God” for ים seems to be in אלה

keeping with the context of the psalm which contrasts the Creator/Ruler of all and humanity.3

However, this term’s semantic range includes “heavenly beings” (i.e. God and angels) as another

viable option.4 In fact, the LXX, the Syriac OT, and the Targum on this psalm translate ים as אלה

“angels.” This choice supersedes the presumed contrast made in the psalm and instead focuses

on humanity’s place in creation as beneath the heavenly realm and yet superior to all within the

earth. This choice is picked up in Hebrews 2 with the word “ἀγγέλους” (angels) instead of

God.

The second variation is the apparent omission of “…and have appointed him over the

works of your hands” in Hebrews 2:7. Interestingly, though this phrase exists in both the Hebrew

3George Guthrie, “Hebrews” in Commentary on the New Testament Use of the Old Testament, Eds. G.K.

Beale & D.A. Carson (Grand Rapids, MI: Baker, 2007), 946.

4 “divine ones, superhuman beings including God and angels.” F. Brown, S. Driver & C. Briggs, The

Brown-Driver-Briggs Hebrew and English Lexicon (Peabody, MS: Hendrickson, 2010), 43.

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Manuscripts and the LXX, it is missing in the standard NT Greek texts of Hebrews in spite of a

wealth of witnesses for its inclusion.5 Metzger suggests that those texts that include this phrase

from the original psalm were seeking to enlarge the quote in order to complete the original

verse’s thought.6 However, others make the case that scribes dropped this portion of the text for

rhetorical or contextual reasons. For the author of Hebrews, it may not have been expedient nor

contextually useful to include all of Psalm 8:6 in Hebrews 2:7.

Finally, the beginning of the Hebrews quote begins with ti in most compelling

manuscripts7 while tis introduces the quote in several other witnesses.8 Obviously, this might

reveal the author’s source—the LXX also begins with ti while lesser known manuscripts (Lpau A)

begin verse 4 of Psalm 8 with tis. A visual demonstration of these discreet variations is found

below:

5 Ibid. (e.g. A C D*).

6 Bruce Metzger, A Textual Commentary on the Greek New Testament 2nd Ed. (Stuttgartt: Deutsche

Bibelgesellschaft and United Bible Societies, 1994), 594.

7 Guthrie, “Hebrews,” 946.

8 See P46 C* P, etc.

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Hebrew Text of Psalm 8:5-7 LXX of Psalm 8:5-7 New Testament Text of

Hebrews 2:6-8a

ה נו מ זכר י־ת ־אנוש כ

נו׃ פקד י ת ם כ ד ן־א וב

עט 6 הו מ ותחסר

יםמ ר אלה ד בוד וה וכ

הו׃ תעטר

י 7 הו במעש יל מש ת

ל יך כ ד י

יו׃ חת־רגל ה ת ת ש

τί ἐστιν ἄνθρωπος, ὅτι

μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς

ἀνθρώπου, ὅτι ἐπισκέπτῃ

αὐτόν; ἠλάττωσας αὐτὸν

βραχύ τι παῤ ἀγγέλους, δόξῃ

καὶ τιμῇ ἐστεφάνωσας αὐτόν,

καὶ κατέστησας αὐτὸν ἐπὶ τὰ

ἔργα τῶν χειρῶν σου,

πάντα ὑπέταξας ὑποκάτω

τῶν ποδῶν αὐτοῦ

Τί ἐστιν ἄνθρωπος ὅτι μιμνῄσκῃ αὐτοῦ, ἢ υἱὸς ἀνθρώπου ὅτι ἐπισκέπτῃ

αὐτόν; ἠλάττωσας αὐτὸν βραχύ τι παρʼ ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν, πάντα ὑπέταξας ὑποκάτω τῶν ποδῶν αὐτοῦ.

This pictorial analysis seems to suggest that the author used an old Greek translation that

he shared with his audience, presumably (and most probably) the LXX.9 Reasons for choosing

this text may involve the unique genre of Hebrews as a whole. If understood as a homily, it

makes sense that a pastor would use the accepted version of the Scripture his audience was

familiar with to avoid confusion.10 In so doing, the author of Hebrews testifies without question

to the inspiration of the Scriptures available to him in this source (the LXX).

9 Burns, “Hermeneutical Issues,” 598.

10 Ibid., 600.

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ANALYSIS OF THE NEW TESTAMENT CONTEXT

The book of Hebrews presents a sort of quandary for New Testament scholars as there

are varying opinions concerning exactly what it is. Whether or not Hebrews is an epistle, a

sermon, or some combination of the three remains a subject for some debate. However, most

scholars affirm that latter of these options. Discourse analysis of the epistle leads many to

conclude that Hebrews is a “word of exhortation” (13:22) that presents itself as an “intricately-

crafted literary gem that moves back and forth from exposition to exhortation.”11 Such analysis

also leads many to believe that Hebrews possesses two interrelated subgenres: expository (or

didactic) passages and hortatory (or warning) passages (such as 2:1-4).12 This ebb and flow is

created by at least two themes (Christology in the expositional passages and practical holiness in

the encouragement passages) that act as poles sending the magnetic message of the entire epistle

back and forth. Therefore, while exegeting any given passage in this book, the student must ask:

is the author primarily advancing his Christology by means of didactic exposition or trying to

discourage the defection of his readers with a warning?

In this alternating structure the adjoining sections of doctrine and exhortation are

interrelated “with specific points of contact between them and [they] have similar implications

with regard to theological meaning and to the inherent mutual relationship of ‘faith’ and

‘action.’”13 However, regardless of what is being accomplished in any specific passage,

11 Barry Joslin, “’Son of Man’ of ‘Human Beings’? Hebrews 2:5-9 and a Response to Craig Blomberg,”

Journal for Biblical Manhood and Womanhood 14 No. 2 (Fall 2009), 43.


13Kenneth Leroy Maxwell, “Doctrine and Parenesis in the Epistle to the Hebrews, with Special Reference

to Pre-Christian Gnosticism” (Ph.D. diss., Yale University, 1953), 350.

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numerous studies have demonstrated that as a whole Hebrews is a written sermon complete with

didactic and hortatory elements that was intended for oral reading.14

With these considerations in mind, Victor Rheea has diagrammed the movement of this

polar message as follows: 1:1-14 (exposition)—2:1-4 (exhortation)—2:5-18 (exposition) –3:1-

4:16 (exhortation)—5:1-10 (exposition)—5:11-6:20 (exhortation)—7:1-10:18 (exposition)—

10:19-39 (exhortation)—11:1-40(exposition)—12:1-21(exhortation). 15 Therefore, 2:6b-8a (the

passage containing the quote from Psalm 8) might be appropriately understood as an Old

Testament reference used to introduce the next expositional lesson of several that deal with the

nature of Christ—a lesson that comes immediately after the encouragement offered in verses 1-4

to remain true to the teachings already confirmed in the miracles of God and to the gifts offered

by the Holy Spirit. Blomberg concurs with this conclusion saying that “for” in verse 5 ties 2:6ff

to 2:1-4 (exhortation), and not to 1:13-14 (exposition).16

Along with this shift from exhortation to exposition, some scholars suggests that the

focus on Christ “shifts” from His status as enthroned Ruler and Sustainer of the universe in

Hebrews 117 to His role as the Son of Man as identified with humanity in 2:5-18.18 Following

the oral traditions of rabbis in the ancient world, the writer of Hebrews links together a number

14 Burns, “Hermeneutical Issues,” 593. See also H. Attridge, “Paraenesis in a Homily (logos parakleseos):

The Possible Location of, and Socialization in, the ‘Epistle to the Hebrews,” Semeia 50 (1990): 211-226.

15 Victor (Sung-Yul) Rheea, “Christology and the Concept of Faith in Hebrews 1:1-2:4” Bibliotheca Sacra

157 NO. 626 (April 2000), 176.

16Craig Blomberg, “’But We See Jesus’: The Relationship Between the Son of Man in Hebrews 2:6 and 2:9

and the Implications for English Translation,” in A Cloud of Witnesses: The Theology of Hebrews in its Ancient

Context, Eds. Richard Baukham, Daniel Driver, Trevor Hart, & Nathan Macdonald (London: T&T Clark, 2008), 88.

17 1:8-“But of the Son He says, ‘Your throne, O God, is forever and ever, and the righteous scepter is the

scepter of His kingdom.” 1:10ff-“And, ‘You Lord, in the beginning laid the foundation of the earth, and the heavens

are the works of your hands;…and like a mantle You will roll them up…’”

18Joslin, “Son of Man,” 45-46.

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of Old Testament passages in an effort to overwhelm the audience with evidence in favor of his

major point.19 In Hebrews 1 the point is that Jesus (the exalted Son) is superior to the angels and

any other divine creature. Once Christ is firmly established as the most supreme divine being in

Hebrews 1, an ethical motivation is created that acts as the impetus for the exhortation made to

give heed to the gospel in 2:1-4 (the first of the hortatory sections of the epistle set between

expository passages). 20 Once this initial encouragement is offered, 2:6-8’s quote of Psalm picks

up where the didactic theme left off at the end of chapter 1. Because Psalm 8 deals with the same

themes already in play in Hebrews 1, its reference here is a fitting transition used to broaden the

doctrinal discussions already being promulgated in this homily.21

This transitional reference is introduced with the theological statement of verse 5, “For

He did not subject to angels the world to come, concerning which we are speaking.” It is obvious

by the direct quote of Psalm 8 immediately after this statement that the writer believes this Old

Testament reference is supportive of his negatively framed declaration. Additionally, as the

declaration made in verse 5 looks ahead to a “world to come,” it is important to keep in mind the

author’s eschatological bent that is informing his use of this Old Testament passage.22

Finally, it is worth mentioning that this is the first place in Hebrews where midrashic

commentary is implemented on the text after it is quoted.23 Hebrews 2:8b-9 reads,

19 Guthrie, “Hebrews,” 944. Guthrie points out that this conclusion is reaches after Hebrews 1 does its best

to illustrate Jesus’ unique relationship to the Father (1:5), the angels’ inferior role (1:6-7), and his eternal reign and

role “vis-à-vis the created order (1:8-12).

20Wilber B. Wallis, “The Use of Psalms 8 and 110 in 1 Corinthians 15:25-27 and in Hebrews 1 and 2,”

Journal of the Evangelical Theological Society 15 No. 1 (Winter 1972), 28.

21Joslin, “Son of Man,” 45.


23 Paul Ellingworth, The Epistle to the Hebrews: NIGTC (Grand Rapids, MI: Eerdmans, 1993), 144.

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“For in subjecting all things to him, He left nothing that is not subject to him. But now we

do not yet see all things subjected to him. But we do see Him who was made for a little

while lower than the angels, namely Jesus, because of the suffering of death crowned

with glory and honor, so that by the grace of God He might taste death for everyone.”

Clearly, this commentary on the reference made in 2:6-8a elucidates what the author had in mind

while quoting Psalm 8.

The New Testament context surrounding Hebrews 2:6-8 is ripe with influences on the

reference’s meaning and interpretation thereof. First, there is a stylistic consideration to be made

as the next exposition on a sophisticated Christology is about to begin (2:6ff) immediately after

an encouragement to heed the gospel (2:1-4). Second, there is a topical transition from Jesus’

deity and divinity in chapter 1 to Jesus’ incarnation in chapter 2. Third, the author’s scope as

including the eschaton (revealed in 2:5 with “world to come”) has significant bearing on how the

reference is to be viewed. And finally, analysis of what follows the reference (namely the

midrashic commentary of 2:8b-11) acts as a textual check on the interpretation given to

Hebrews’ use of Psalm 8 in 2:6-8.

ANALYSIS OF THE OLD TESTAMENT CONTEXT

Now that the New Testament context of the Old Testament reference has been thoroughly

vetted, the Old Testament context of the quote used must be discussed. Psalm 8 interrupts the

laments heard in Psalm 3-7 with “a beautiful praise-filled counterpoint” to the grievous remarks

made earlier in the songbook.24 The prologue and epilogue of this interruption form an inclusio

that immediately identifies the song as a hymn that focuses on God’s sovereign ordering of

creation.25 It is for this reason that some classify this hymn as a nature psalm. Attributed to


25 “O Yahweh, our Lord, how magnificent is your name in all the earth…” (Psalm 8:1, 9). Dan T. Lioy,

“From Dignity to Disgrace: A Comparative Analysis of Psalm 8 and 14” Conspectus 15 No. 1 (March 2013), 212.

See Also Guthrie, “Hebrews,” 944.

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David, this nature psalm is an informed reflection on Genesis 1. In it, the king of Israel praises

God for His matchless glory as evidenced both in creation and in elevating human beings to the

glory and honor of vice-regency over it. 26

This interpretation is reached after carefully examining the Psalm’s content. In the song

David marvels at the exalted position Yahweh bestowed on mankind when He appointed humans

to “rule over the works of Your hands” and “put all things under his feet, all sheep and oxen, and

also the beasts of the field, the birds of the heavens and the fish of the sea, whatever passes

through the paths of the seas” (vv.4-8). Alluding to Gen. 1:26-28, David celebrates the fact that

the Creator gave dominion over all animal life to Adam and his descendants in the current world.

27 Therefore, the quote that is used in Hebrews 2 is, in part, an allusion to an even earlier literary

work--Genesis.

Because of this, it is important understand the context of Genesis 1-2. In these first

chapters of Scripture the crescendo of God’s creative work finally reaches its fortissimo in

Genesis 1:26-28 (the exact verses to which David alludes). These important verses establish

humanity as the crown jewel of God’s creative order. From the dawn of history, the Creator, who

powerfully ordered the cosmos and now sustains it, decreed that the first humans and their

descendants were to serve as the Lord’s vice-regents over everything that exists in the world.28

Once made in God’s image, mankind is commanded to subdue the earth, rule over it, and to be


27 Martin Pickup, “New Testament Interpretation of the Old Testament: The Theological Rationale of

Midrashic Exegesis” Journal of the Evangelical Theological Society 51 No. 2 (June 2008), 364.

28 Lioy, “From Dignity to Disgrace,” 231.

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fruitful in it. 29 In essence, Adam as the first man is given a sort of kingship over the earthly

dominion—a kingship that David, king of Israel, celebrates with humble appreciation.30

The superiority of mankind in God’s creative order is a theme Psalm 8 endorses. In

David’s lyrical bars, he indicates that the all-glorious Lord has bestowed unparalleled dignity on

human beings (“…You have made him a little lower than God, and you crown him with glory

and majesty!”).31 However, the poet also admits that people are mere mortals who seem

especially tiny and frivolous against the backdrop of the vast and mysterious universe (“What is

man that You take thought of him…?”).32 Psalm 8:3-8, from which the quote in Hebrews 2 is

derived, demonstrates a reverent wonder in response to these ideas and expresses a great deal of

appreciation for God’s dealings with humanity and the special role man has been given in the

creative order. This Psalm and its context demonstrate David’s understanding of humanity’s

place as a little lower in rank than the angels and the governing authority over the non-human

realm and other natural forces upon the earth that God has bestowed. As a king himself, David

considers the kingship every man enjoys by considering the first human king along with his

entirely different kind of kingdom—Adam in the garden of Eden. In light of all God has done for

humanity and the authority he gave them over the world in this way, it is appropriate for

mankind to express continuous thanks to the Creator.”33 This is exactly what Psalm 8 seeks to do

following several songs of lament in its own Old Testament context.

29 Joslin, “Son of Man,” 45.

30 Guthrie, “Hebrews,” 945. “It is vital to understand the ideal relationship communicated here, Adamic

kingship being squarely in focus.”

31 Psalm 8:5.

32Psalm 8:4. This question is posed in synonymous parallelism and ultimately asks, “Why do you even

spare a thought for people?” Guthrie, “Hebrews,” 944.

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USE IN JUDAISM

In addition to biblical contexts, it is also important to broaden the scope of the discussion

to include Judaism’s understanding of Hebrews in general and Hebrews 2:6-8/Psalm 8 in

particular so that an accurate interpretation of the author’s use of this reference can be attained.

Therefore, this section of the paper will investigate how Hebrews was used in Judaism and then

zero in on the specific passage in question. First, the author of Hebrews describes his work as a

‘word of exhortation’ in a postscript attached to the end of this lengthy homily (13:22). This note

is supported by the consistent use of “exhortation” (parakalo-which can also be translated

exposition/homily) throughout the entire book. This word is also used in Acts 13:15 to describe

Paul’s homily at Antioch of Pisidia in response to the synagogues request.34

Hebrews and the homilies of Paul follow in the ancient tradition of Hellenistic

synagogues who customarily had a public reading of designated portions of Scripture that was

followed by a homiletical midrash on the passages.35 In fact, the early church was familiar with

this pattern as indicated in 1 Tim. 4:13, “Until I come, give attention to the public reading of

Scripture, to exhortation and teaching.” The “exhortation” mentioned here, employed in Acts

13:15, and given in Hebrews would involve a homily based off an Old Testament passage like

Psalm 8 followed by interpretation and application of the quoted passages. Therefore, as it is an

extended and written “exhortation” to be read aloud to an audience, Hebrews was originally

understood as homiletical midrash in Jewish-Hellenistic circles. 36

33 Lioy, “From Dignity to Disgrace,” 231.

34 “After the reading of the Law and the Prophets the synagogue officials sent to them, saying, “Brethren, if

you have any word of exhortation for the people, say it.”

35 Burns, “Hermeneutical Issues,” 590-91.

36 Ibid.

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As it pertains to the passage in question, the Dead Sea Scrolls support how common it

was for Jewish interpreters to read the Psalter and then apply it homiletically. These ancient

documents also reveal how common it was for a psalm to be interpreted eschatologically (as it

appears to be interpreted in Hebrews 2). The authors of Qumran’s pesher commentaries on the

psalms even searched for statements in the Psalter that could be reread in terms of the last days

and the events of the Qumran community. 37 We also find in various Jewish writings an

eschatological rereading of Gen. 1:26-28—the very passage upon which the wording of Ps 8:4-6

is based.38

In addition to the eschatological bent early Judaism placed on the Psalms, the Qumran

scrolls indicate that the offspring of Abraham will receive the ‘glory of Adam’—that is, they will

obtain in the “world to come” an exalted status analogous to what Adam knew in Eden before

the advent of sin and death.39 When the eschatological tone and connection to the first Adam are

amalgamated into Judaic interpretations, it becomes obvious that the Jews believed some Psalms

alluded to an end-time exaltation of God’s people that would be a reiteration of the original

Adamic lordship over creation.

As it pertains to Psalm 8 in particular, there are only a handful of Jewish sources worth

mentioning. 1QS III, 17-18 contains a possible allusion to this Psalm when it says, “He created

humankind to rule over the world,” identifying mankind’s unique role because of his prominent

place in the creative order. Later in the same source, as in Psalm 8, 1QS XI, 20 asks, “…Who

37Pickup, “New Testament Interpretation,” 366. See also 4Q171, 1Q16, 4Q173.

38 Ibid., 2 Esdras 6:53-59 treats the Creator’s declaration of lordship for Adam and his descendants as a

reference to the lordship Israel now possesses with its full realization occurring in the “world to come” (cf. 7:11-13,

49-50).

39Ibid. See also, 1QS 4:19-22; CD 3:20; 1 QM 16-18; 4Q285; 4Q521.

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indeed is man among your glorious works?” emphasizing, as David did, the insignificance of

human beings in the face of God’s infinite glory. This minimalist view of mankind is picked up

in later Jewish sources which ask the same question. 3 Enoch is one example, “Lord of the

Universe, what business have you with men, as it is written, ‘What is man that you should spare

a thought for him?’”40 Just as Hebrews uses the psalm to transition from a discussion on Jesus

divinity to His incarnation, 3 Enoch 5 goes on to say, “Why did you leave the heaven of heavens

above, the abode of your glory, the high and exalted throne which is in the height of Arabot, and

come and lodge with men who worship idols?”41

However, as Guthrie points out, the most significant allusion to Psalm 8 in relation to

Hebrews is in 2 Ezra 6:53-54, which deals largely with God’s work in creation.42 This source

discusses God’s placement of Adam over all His created work but then poses a significant

question, “why, if the world was created for His people, are the evil nations being allowed to rule

over and devour the people of God?”43 Put another way, “will rightful possession of the world

ever be restored to the way it was in Adam’s day?” Perhaps Hebrews 2:8-9 has something to

offer by way of an answer to this inquiry.

AUTHORIAL INTERPRETATION

Paul Ellington provides the student with a word of caution as he or she uncovers the

preacher’s authorial interpretation of Psalm 8 in Hebrews 2 saying,

“It would be anachronistic to confuse the approach of the author of Hebrews with that of

a modern scholar, drawing a clear line of demarcation between the meaning of an OT text

40 3 Enoch 5:10.

41 3 Enoch 5:11.

42Guthrie, “Hebrews,” 945. This quote is a paraphrase of 4 Ezra 6.

43Ibid.

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in its original setting and its possible application to a later situation, whether in the first

century or the twentieth century of the Christian era.”44

Something more sophisticated that what Ellington describes must be at work. In contrast to

recent theories of this passage that argue for the author’s dependence on Philonic allegory,

Qumranic peser, or reductionistic Christological typology, it is clear from the analysis above that

the preacher quotes the text with an appreciation for its original meaning. 45 However, along with

the contemporaries of his day, the writer also views the psalm he employs as forward-looking

history to be interpreted eschatologically and messianically.”46

This technique of recontextualizing a portion of Scripture so that it calls to mind other

divinely revealed truths in addition to its grammatical historical interpretation is a fundamental

aspect of midrashic exegesis which seeks to bring to light the fullness of what was in God’s mind

as He inspired an Old Testament passage. 47 This does not mean that the human author of the

original passage was aware of the polysemy of his words as he composed the text; but instead it

means that the fullness of truths that the words of the OT can evoke when considered in light of

God’s full revelation must have been intended by God when He initially guided the human

author’s wording.48

Therefore, in his usage of Psalm 8, the writer of Hebrews is not only interested in the

psalm for what it says about humanity’s rule in the past; he is also interested in the inaugurated

rule of the “son of Man” that has yet to take place. At a crucial moment in the book of Hebrews


45 Ibid., 595.

46 Ibid.

47Pickup, “New Testament Interpretation,” 367.

48Ibid.

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where Jesus’ glory is juxtaposed alongside His identification with humanity (in the transition

marked between Hebrews 1 and Hebrews 2), the psalm employed is able to celebrate both the

divinity and incarnation of Christ.49 As Christ is at the same time divine and human, the author

means to say is that it is only Christ as the true representative of humanity [the second Adam]

who can fulfill this psalm in the eschaton50 --when the paradise that was experienced in Genesis

under Adam will be restored.

This psalm requires fulfilling because the perfect and original kingdom of Adam that was

celebrated by David was lost in sin. Not everything is subject to humanity as was originally

intended. However, through the eyes of faith made possible in Christ, believers can see Jesus

who fulfilled the theological ideal the psalmist described in Psalm 8 perfectly and in response

anticipate a future when everything will be subject to Him. In Hebrews 2, Jesus is portrayed as

the last (or second) Adam and representative human being. To fulfill this ideal, Jesus, though

divine, had to become a real human being (like other people, Jesus was make lower than the

angels for a little while). As the God-Man, Jesus did not sin; rather, He obeyed the Creator even

to the point of dying for the sins of humanity. For the Son’s obedience, the Father “crowned him

with glory and honor” (Psalm 8:5).

A strict grammatical historical interpretation does not lend itself to this conclusion.

Instead, the content of the psalm must be analyzed atomistically (i.e. looking at its wording not

merely within its own grammatical-historical setting, but also in view of what is said in other

portions of God’s revelation) as in midrashic exegesis. If viewed in this way it is appropriate for


50 Morna D. Hooker, “Christ, the ‘End’ of the Cult,” in The Epistle to the Hebrews and Christian Theology,

Eds. Richard Bauckham, Daniel Driver, Trevor Hart, & Nathan Macdonald (Grand Rapids, MI: Eerdmans, 2009), 1.

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the psalmist’s statement in verses 4-6 about man’s dominion over all things to call to mind not

only humanity’s current Adamic rulership over the animal world, but also a greater kind of

rulership that God has offered human beings. When this is considered, inevitably one recalls

God’s promise to Abraham concerning his descendant’s eventual dominion over the whole world

and over all of his enemies.51 This was a promise that David and the nation of Israel fulfilled in

part during David’s lifetime and something David had in mind when he penned Psalm 8.52

However, one only finds the full realization of a restored adamic-like rulership over the world

with the advent of the Messiah in the world to come.53 Therefore, in addition to what the words

of Psalm 8:4-6 express when read within their original context, these same words express a more

profound truth when reread within the context of God’s revelation about the end time.54 Consider

these words from Pickup:

“When the psalm is viewed from the standpoint of what the entirety of the OT reveals

about God’s eternal plan, it is evident that the words of verses 4-6 not only can speak on

a grammatical-historical level of the dominant position of human beings in the current

world, but they can also be recontextualized to express on another level the more glorious

position of the Messiah and his people in the world to come”55

Joslin agrees with this assessment saying, “In keeping with his use of the Old Testament

elsewhere…the meaning of this passage has been ‘Christologically transposed into a higher

key.’”56 In other words, Christ, the true and perfect representation of humanity, fulfills the psalm

51 Gen. 12:1-3.

52 2 Sam. 8.

53 1 Cor. 15:42ff.

54 Pickup, “New Testament Interpretation,” 365.

55 Ibid., 366. Hooker concurs with this assessment saying, “He has been crowned with the glory and honor

promised to humanity in Psalm 8.” Hooker, “Christ, the ‘End’ of the Cult,” 1.


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in the most perfect way essentially at present and practically in the future when He will rule as

was intended in Genesis and remembered in Psalm 8. The preacher seems to suggest as much in

his own midrashic commentary offered in 2:8bff.

Evidence of midrashic exegesis like this is witnessed in a similar phenomenon in 1 Cor.

15:24-28 and its use of Psalm 110 in addition to Psalm 8. Both New Testament references of the

Psalms speak of “man’s future exaltation in the eschatological kingdom, a time when the

Messiah and His people will have dominion over angelic forces and even over death itself.”57

The ensuing eternal state is clearly implied in both passages with phrases like “world to come” in

Hebrews 2:5 and “then comes the end” in 1 Cor. 15:24. In light of the revelation made available

to both Paul and the author of Hebrews, Christ has come to restore what man has lost. This they

are able to see even in previously recorded scriptures like Psalm 8 & 110 because of the

revelation of Jesus Christ.

CONCLUSION

This paper has investigated the use of Psalm 8 in Hebrews 2:6-8 and demonstrated how

the grammatical choices and contextual nuances employed in the New Testament work together

to bring about the author’s midrashic interpretation of the original Old Testament passage and its

application to Christ’s future rulership in the eschaton. The subtle changes to the original

Hebrew manuscript along with the use of the Septuagint creates and opportunity for Hebrews

2:6-8 to reach as wide and audience as possible with a message that is broader than its Old

Testament counterpart. The contextual shift from exhortation toward holiness (2:1-4) to

57 Ibid., 365. Both NT authors interpret the psalm atomistically by ignoring verses 7-8, (the immediately

following lines that complete the psalmist’s thought [begun in v. 6] by listing the various forms of animal life over

which man has dominion). Cf. Eph 1:22 and Matt 21:16. These passages that appear to imply eschatological

messianic interpretations of Ps 8:6 and 8:2 respectively.

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exposition on Christ (2:5ff) reveals that the preacher is employing the Old Testament quote to

develop his Christology. The transition from the consideration Jesus as divine (in chapter 1) to

Jesus as incarnate (chapter 2) suggests that Psalm 8 is used to say something of Jesus’ work on

the earth. The introduction of the passage in verse 5 demonstrates that the application of the Old

Testament quote will be completely fulfilled in the eschaton (Christ’s future rule on the earth).

And the midrashic commentary provided in 2:8bff helps the reader interpret the passage as the

author intended.

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Socialization in, the ‘Epistle to the Hebrews.” Semeia 50 (1990): 211-226.

Blomberg, Craig. “’But We See Jesus’: The Relationship Between the Son of Man in Hebrews

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Theology of Hebrews in its Ancient Context. Eds. Richard Baukham, Daniel Driver, Trevor

Hart, & Nathan Macdonald. London: T&T Clark, 2008.

Brown, F., S. Driver, & C. Briggs. The Brown-Driver-Briggs Hebrew and English Lexicon.

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Burns, Lane. Hebrews: Word Bible Commentary. Dallas: Word, 1991.

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Ellingworth, Paul. The Epistle to the Hebrews: A Commentary on the Greek Text: NIGTC. Grand

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Guthrie, George. “Hebrews.” Commentary on the New Testament Use of the Old Testament. Eds.

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Hooker, Morna D. “Christ, the ‘End’ of the Cult.” The Epistle to the Hebrews and Christian

Theology. Eds. Richard Bauckham, Daniel Driver, Trevor Hart, & Nathan Macdonald. Grand

Rapids, MI: Eerdmans, 2009.

Joslin, Barry. “’Son of Man’ of ‘Human Beings’? Hebrews 2:5-9 and a Response to Craig

Blomberg.” Journal for Biblical Manhood and Womanhood 14 No. 2 (Fall 2009): 42-47.

Lioy, Dan T. “From Dignity to Disgrace: A Comparative Analysis of Psalm 8 and 14.”

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Maxwell, Kenneth Leroy. “Doctrine and Parenesis in the Epistle to the Hebrews, with Special

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Pickup, Martin. “New Testament Interpretation of the Old Testament: The Theological Rationale

of Midrashic Exegesis.” Journal of the Evangelical Theological Society 51 No. 2 (June

2008):354-390.

Rheea, Victor (Sung-Yul). “Christology and the Concept of Faith in Hebrews 1:1-2:4.”

Bibliotheca Sacra 157 No. 626 (April 2000): 175-190.

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Wallis, Wilber B. “The Use of Psalms 8 and 110 in 1 Corinthians 15:25-27 and in Hebrews 1 and

2.” Journal of the Evangelical Theological Society 15 No. 1 (Winter 1972): 26-30.

The Preacher's Use of Psalm 8 in Hebrews 2

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