Hebrews 1 and 2: ignoring Genesis 1's power, authority, and responsibility to humankind

Guide: CJB emphasis in bold (online), mine in green with footnotes replaced in blue; NIV in magenta ; Nomads* discussion in yellow; and my comments in gray.   

*Participative Sunday-school-class at UBC led by Kenneth Tipton. My continually improved statement about Genesis 1:26-28 is at the end of this. Also, this issue introduces the question: Why did The Church canonize this particular literature?

My major concerns from Chapters 1 and 2.

1.       The writer establishes in Chapter 1 my accusations: failure to integrity.

a.       I address intentional omissions rather than ignorance.

b.       It prompts the question:  Why did The Church canonize Hebrews?

2.       The age of prophets gave way to messianic times; according to the writer, Yeshua’s time.

a.       Some Jews attempted to segue from Yeshua to Jesus by shaping OT writings to justify a wonder-worker for civil benefits more than political philosopher to the good.

b.       The writer does not accept the Genesis 1:26-28 mandate: humankind is intended to rule on earth.

                                                               i.      Neither does the writer accept Yeshua’s affirmation in Matthew 18:18: “the heavens” will not change humankind’s choices and consequences.

c.       Paul extended his reasoning from wonder-worker to Christ, the savior of soul mysteries.

3.       “Through whom he created the universe” recalls John 1, and “word” does, too.

4.        “This Son” (V. 3) and “his Firstborn” (V. 6) beg explanation.

5.       It seems angles are spirits and higher than human beings, excepting Yeshua.

6.       V. 11, Yeshua “sets people apart for God”. (I agree and call them “civic citizens”.)

7.       V. 12, the writer uses David’s praise to Adonai to fake Yeshua/Jesus’ speech.

a.       The footnote ought to include Psalm 22:24, King David praising Adonai, rather than Yeshua declaring fidelity to the Trinity.

b.       NT writers could praise The Trinity rather than Adonai.

8.       The series of quotations confuse addressing the king (V.8) with appealing to Adonai (Verses 10, 13, 2:6, and 2:12). The writer is so conflicted that he deletes “you had him rule” from quotation of Psalm 8:5-7, perhaps to deny Genesis 1:26-28: humankind may rule on earth in the creator’s image (the good).

9.       The conflict cited in Item 5 seems to set up Yeshua as competition with the God; from “expression of God’s essence” in V.3 to V.14, wherein Yeshua’s death frees humans from responsibility to the good – I think, a fallacy.

a.       V. 14 calls into question Genesis 2 creation of Eve from Adam vs Genesis 1 creation of humankind: male and female.

10.   Yeshua’s death is no substitute for each individual person’s opportunity to perfect themselves during their lifetime.

a.       There’s no way I would choose another person’s death or God’s death as surrogate for my opportunity to pursue the perfection of my person.

b.       I accept that I may be wrong: I do not know the ineluctable truth.

c.       “Atonement” is not expressive to me as “sacrifice”, so I prefer CJB to NIV.

Yale course, Session 1, covering Hebrews 1 and 2:

Hebrews → The Exalted and Incarnate Son – Video - Yale Bible Study

1.       Addressing a conflict within a Pauline congregation. Author (unknown, church unknown).

a.       Written in 96 CE? By a Timothy? A second generation of believers. After Paul’s death.

b.       If for Gentiles, why so much Old Testament reference?

                                                               i.      Why no attention to Genesis 1:26-28, the grounding of humankind’s quest?

c.       Very midrashic, so the audience is probably Jewish, but the Gentiles learning.

d.       Call this a homily.

e.       Starts with rhetorical preaching. Verse 2 sets the focus: Yeshua. Wants to build on wide-spread belief. Not missionary text. Telling believers more.

f.        Looking for someone to fulfill OT text. E.g., Psalm 110, Christ foretold.

2.       Chapter 1 jumps right into OT prediction of Christ.

a.       Son reflection of God’s glory. From Wisdom Solomon. Divine wisdom existed from the beginning.

b.       Priestly actions of Christ. A repeated theme, like in a symphony with motifs coming in and out. Very carefully woven together images.

c.       Angles use seems a rhetorical tool more than belief.

                                                               i.      Compare angles, Moses, Melchesidek, leading to the son.

3.       Chapter 2 refers to another Psalm, 8.

a.       Caution about honor to humans. Brought in KJV for “Son of Man”.

b.       About the incarnation in flesh and blood vs image in Chapter 1.

c.       Brings in the voice of Yeshua/Jesus in OT terms.

d.       Jesus the model for life in faith.

e.       2:10 Yeshua/Jesus the pioneer. Recall Joshua.

f.        Family life through inheritance.

g.       Sacrifice of atonement. Death of “Christ”. Romans 3 reference.

[I found the Yale talk cursory – not much detail.]

Hebrews 1 and 2, CJB with notes upgraded and some edited, in blue

^1:1 In days gone by, God spoke in many and varied ways to the Fathers through the prophets. ² But now, in the acharit-hayamim [Messianic age?], he has spoken to us through his Son, to whom he has given ownership of everything and through whom he created the universe. ³ This Son [who are the others?] is the radiance of the Sh’khinah [divine glory], the very expression of God’s essence, upholding all that exists by his powerful word; and after he had, through himself, made purification for sins, he sat down at the right hand of HaG’dulah BaM’romim [Greatness in High]. ^{Psalm 110:1}

⁴ So he has become much better than angels [https://www.biblegateway.com/blog/2021/12/angels-in-heaven-frequently-asked-questions/], and the name God has given him is superior to theirs. ⁵ For to which of the angels did God ever say,

“You are my Son; today I have become your Father”? ^{Psalm 2:7}

Also, God never said of any angel,

“I will be his Father, and he will be my Son.” ^{2 Samuel 7:14; 1 Chronicles 17:13}

⁶ And again, when God brings his Firstborn [are there others?] into the world, he says,

“Let all God’s angels worship him.” ^{Psalm 97:7}

⁷ Indeed, when speaking of angels, he says,

“. . . who makes his angels winds and his servants fiery flames”; ^{Psalm 104:4}

⁸ but to the Son, he says, [to the king, not to Adonai]

“Your throne, O God, will last forever and ever;
you rule your Kingdom with a scepter of equity; [The writer has claimed that the God made the son a king who rules with justice. I do not trust the author of Hebrews, because I do not think Yeshua claimed he was king. See John 19:36-38 CJB, wherein Yeshua decries worldly order (such as thrones). Also, see the “O God” bemusement below.]
⁹ you have loved righteousness and hated wickedness. [This recalls the Genesis 1:26-28 demand that humankind rule on earth. To rule in the God’s image, humankind must choose to facilitate the good, constrain the bad, and annihilate evil.]
Therefore, O God, your God has anointed you
with the oil of joy in preference to your companions [These words suggest a competitive messiah.]” [V 8-9 recalls Plato in “Euthyphro” having Socrates ask, in paraphrase:  Is the good appreciated by the God because it is good, or is it good because it is appreciated by the God?]; ^{Psalm 45:7–8: “Your throne, God, will last forever and ever; you rule your kingdom with a scepter of equity. You have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of joy in preference to your companions.”}  [Notice that: “O God” and “O God, your God” do not appear in Psalm 45:7-8 CJB, which has “God” and “God, your God”. I’d like to question CJB on that point, but may not bother. Also, NIV, Hebrews 1:8-9, has “O God” then “God, your God”, with the footnote, “Here the king is addressed as God’s representative”; plausible reasoning. It’s not a stretch to think the king assumed he was the God. The consequence to his subjects is psychological chaos, since they live only if he has mercy.]

¹⁰ and,

“In the beginning, Lord, [Adonai] you laid the foundations of the earth;
heaven is the work of your hands.
¹¹ They will vanish, but you will remain;
like clothing, they will all grow old;
¹² and you will fold them up like a coat.
Yes, they will be changed like clothing,
but you remain the same,
your years will never end.” ^{Psalm 102:25–27}

¹³ Moreover, to which of the angels has he ever said, [Adonai says to my Lord [the Psalmist’s king],]

“Sit at my right hand
until I make your enemies a footstool for your feet”? ^{Psalm 110:1}

¹⁴ Aren’t they all merely spirits who serve, sent out to help those whom God will deliver?

[So far, I cannot trust the author of Hebrews, because in the above footnotes he equivocated Psalms addressed to the king with Psalms to Adonai and made Adonai the creator. To understand my concern, fellow readers may and can establish their comments on the creation of male and female to rule the earth in the creator’s image, in Genesis 1, vs Adonai creating Adam then opining that Adam needed a helper, in Genesis 2. That is, what came first: creation of male and female to rule in the God’s image, or creation of Adam then his helper, Eve?]

^2:1 Therefore, we must pay much more careful heed to the things we have heard, so that we will not drift away. ² For if the word God spoke through angels became binding, so that every violation and act of disobedience received its just deserts in full measure, ³ then how will we escape if we ignore such a great deliverance? This deliverance, which was first declared by the Lord, was confirmed to us by those who heard him; ⁴ while God also bore witness to it with various signs, wonders and miracles, and with gifts of the Ruach HaKodesh [Holy Spirit] which he distributed as he chose.

⁵ For it was not to angels that God subjected the ‘olam haba [World to Come] — which is what we are talking about. ⁶ And there is a place where someone has given this solemn testimony:

“What is mere man, that you concern yourself with him?
or the son of man, that you watch over him with such care?
⁷ You made him a little lower than the angels,
you crowned him with glory and honor,
⁸ you put everything in subjection under his feet.” ^{Psalm 8:5–7 CJB,  “what are mere mortals, that you concern yourself with them; humans, that you watch over them with such care? You made him but little lower than the angels,
you crowned him with glory and honor, you had him rule what your hands made, you put everything under his feet”. [By omitting “had him rule . . .” the writer disclosed disaffection for Genesis 1:26-28 and Matthew 18:18. Other citizens may, but I do not dismiss deceit as error. Yet if I discover the deceit, I count it a gain to my civic integrity -- persistence. If I effectually report the discovery, I follow the instruction in Matthew 18:15-17.]}

 

In subjecting everything to him, he left nothing unsubjected to him. However, at present, we don’t see everything subjected to him — at least, not yet. ⁹ But we do see Yeshua — who indeed was made for a little while lower than the angels — now crowned with glory and honor because he suffered death, so that by God’s grace he might taste death for all humanity. [The writer is taking license to construct mysterious-soul salvation “for all humanity” rather than witness to the ineluctable truth. Genesis 1:26-28 invites the reader to accept the power, the authority, and the responsibility to rule on earth in the image of the creator, whatever “the creator” is. Furthermore, Chapter 1 is denying Yeshua’s many affirmations of Genesis 1:26-28, such as Matthew 5:48 and Matthew 19:3-8. We may imagine it will come later, but some details would need to be taken back.] ¹⁰ For in bringing many sons to glory, it was only fitting that God, the Creator and Preserver of everything [even badness and evil?], should bring the Initiator of their deliverance to the goal through sufferings. ¹¹ For both Yeshua, who sets people apart for God, and the ones being set apart have a common origin — this is why he is not ashamed to call them brothers ¹² when he says,

“I will proclaim your name to my brothers;
in the midst of the congregation I will sing your praise.” ^{Psalm 22:23 I will proclaim your name to my kinsmen; right there in the assembly I will praise you. And V. 24, “You who fear Adonai, praise him! All descendants of Ya‘akov, glorify him! All descendants of Isra’el, stand in awe of him!” [I do not trust the writer. He is using V. 23 to assert Yeshua/Jesus’s speech but is quoting David praising Adonai!]}

¹³ Also,

“I will put my trust in him, . . .” ^{Isaiah 8:17, “I will wait for Adonai, who is hiding his face
from the house of Ya‘akov; yes, I will look for him.}

and then it goes on,

“Here I am, along with the children God has given me.” ^{Isaiah 8:18, “Meanwhile, I and the children whom Adonai has given me will become for Isra’el signs and wonders from Adonai-Tzva’ot living on Mount Tziyon.”}

¹⁴ Therefore, since the children share a common physical nature as human beings, he became like them and shared that same human nature; so that by his death he might render ineffective the one who had power over death (that is, the Adversary) ¹⁵ and thus set free those who had been in bondage all their lives because of their fear of death. [Does the logic of salvation of soul relieve fear of death? Not for me. Acceptance of death to come is my relief.]

¹⁶ Indeed, it is obvious that he does not take hold of angels to help them; on the contrary,

“He takes hold of the seed of Avraham.” ^{Isaiah 41:8–9, “But you, Isra’el, my servant;
Ya‘akov, whom I have chosen, descendants of Avraham my friend, I have taken you from the ends of the earth, summoned you from its most distant parts and said to you, ‘You are my servant’ — I have chosen you, not rejected you.”}

¹⁷ This is why he had to become like his brothers in every respect — so that he might become a merciful and faithful cohen gadol [High Priest] in the service of God, making a kapparah [sacrifice] atonement for the sins of the people. ¹⁸ For since he himself suffered death when he was put to the test, he is able to help those who are being tested now.

[I read to apply perhaps 5500 year old Sumerian political philosophy. It’s primitively expressed by Semite scholars of 3900 years ago in Genesis 1:26-28; in my paraphrase:  Female-and-male-human-being may and can choose to independently and together constrain political democracy on earth: on earth, humankind has the power, authority, and responsibility to pursue the good and constrain the bad. Civic citizens may use the rule of law to develop statutory justice. Yeshua* affirmed these ideas in each Matthew 18:18 (only physics overrules humankind), Matthew 19:3-8 (civic loyalty), Matthew 5:48 (perfection), and in other direct dialogue.
The next Bible canon could and should include the law codes of Sumer and competing civilizations. Resulting insights would take the heat off Judeo-Christianity, a Christ vs Messiah** vs the God competition*** that represses Yeshua’s civic influence. Both personal and institutional competition egregiously delude Yeshua’s civic influence to the good. The collaborative view could accelerate mutual pursuit of human being (verb) and lessen habitual baby killings, like those happening in Israel, in Ukraine, and in the U.S. as I write.

*In 4 BC, Yosef and Myriam of Nazareth begot Yeshua. And 250 years beforehand, Greek translation of the Torah provided Ἰησοῦς and χριστός, both of which competed with “Yeshua”, the former during Yeshua’s life and the latter in the afterdeath. By the 16^th century CE, Christianity used “Jesus Christ” to repress Yeshua’s civic influence. 

The person, Yeshua, said, in my paraphrase: if people don’t speak my name they can neither consider my civic influence nor share my open-heartedness. Competitive monotheism hides Yeshua’s civic influence. Churches hide Yeshua. Churches claim the Holy Bible is the word of the God [some attempting to impose The Trinity] yet do everything they can to negate Genesis 1:26-28: humankind is responsible to rule to the good on earth.

The God is a constructed mystery. However, civic citizens may, can, and do discern Yeshua’s civic influence. Accepting Genesis 1:26-28 helps yet does not exclude the open-minded and open-hearted fellow citizen who has not discovered Yeshua.

**Cyrus, 600 BC, is called a messiah in Isaiah 45:1.

***Competitive monotheism survives and thrives on war.]