God Speaking To Jesus In Hebrews

The book of Hebrews emphasizes God's communication, particularly through His Son, Jesus Christ. The opening verses of Hebrews establish a contrast between God's past communication "long ago" through prophets and His present communication "in these last days" through His Son ^[8]. This highlights a shift in the method and clarity of divine revelation.

God's direct address to Jesus is a recurring theme in Hebrews, underscoring Jesus' unique divine identity and role. For instance, Hebrews 1:8-9 quotes Psalm 45:6-7, where God the Father addresses Jesus as "God" and anoints Him as King ^[9]. This passage proclaims Jesus as the divine, just, eternal, and anointed King of the universe ^[9]. Similarly, Hebrews 5:5-6 brings together Psalm 2:7 and Psalm 110:4, both of which feature God speaking to His Son ^[6]. These passages affirm Jesus' appointment to a unique high priesthood ^[6]. The author of Hebrews uses these Old Testament texts to demonstrate that Jesus is the exalted Son, who came to earth as a human, and is the one God has appointed to this priestly role ^[6].

The concept of God speaking to His Son is foundational to understanding Jesus' authority and mission. The Old Testament frequently records God speaking to individuals, such as to Jacob in a night vision ^[1] or to Moses, saying, "Yahweh spoke to Moses, saying" ^{[3, 2]}. However, the communication with Jesus is presented as distinct and climactic. The author of Hebrews argues that God's revealed word is now spoken through His Son ^[4]. This is a greater situation than the warnings given through Moses under the old covenant ^[4]. If people did not escape judgment when warned by Moses, those who reject the message of the Son of God will certainly not escape punishment ^[4].

The early church fathers also grappled with the concept of God speaking to Jesus. Justin Martyr, for example, noted that "all the Jews even now teach that the nameless God spake to Moses" ^[7]. He then explained that Jesus Christ accused the Jews because "they knew not what the Father was, and what the Son" ^[7]. This suggests that the distinct relationship and communication between the Father and the Son were not fully understood by some in earlier traditions. Tertullian, in his writings, addresses criticisms from Jewish perspectives concerning Jesus' divinity, particularly the idea that a divine being would not flee or be led away as a prisoner ^[10]. This highlights the theological discussions surrounding the nature of Jesus and His relationship with God the Father, which the book of Hebrews addresses by emphasizing God's direct address to Jesus.

The significance of God speaking through His Son is further emphasized in Hebrews 12:25, which warns against refusing "him that speaketh" ^[5]. This refers to God in Christ, whose word is presented as the prelude to the final "shaking" of all things ^[5]. The same word heard in the Gospel from heaven will ultimately shake heaven and earth ^[5]. This passage plays off the image of God speaking, as introduced in Hebrews 1:1-3, where God is the one speaking His revealed word in His Son ^[4]. The warning is from a greater to a lesser situation: if people did not escape judgment when warned by Moses, those who reject the message of the Son of God will certainly not escape ^[4].

Sources

Genesis “God spoke to Israel in the visions of the night, and said, “Jacob, Jacob!” He said, “Here I am.” -- Genesis 46:2”
Numbers “Numbers 15:37 (YLT) — And Jehovah speaketh unto Moses, saying,”
Numbers “Yahweh spoke to Moses, saying, -- Numbers 5:1”
Hebrews (Protestant academic) “Tyndale House on Hebrews 12:25: 12:25-29 As the final warning in the book (see 2:1-4; 4:12-13; 6:4-8; 10:26-31), this passage plays off the image of God speaking in 12:18-24. 12:25 God is the One who is speaking his revealed word in his Son, Jesus (1:1-3). The author argues from lesser to greater (see study note on 9:14): Moses’ warning the people under the old covenant is the lesser situation, and God’s warning us from heaven is the greater situation. If people did not escape judgment when they were warned by Moses, those who reject the message of the Son of God will certainly not escape puni”
Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 12:25: refuse not--through unbelief. him that speaketh--God in Christ. As the blood of sprinkling is represented as speaking to God for us, Heb 12:24; so here God is represented as speaking to us (Heb 1:1-2). His word now is the prelude of the last "shaking" of all things (Heb 12:27). The same word which is heard in the Gospel from heaven, will shake heaven and earth (Heb 12:26). who refused him--Greek, "refusing as they did." Their seemingly submissive entreaty that the word should not be spoken to them by God any more (Heb 12:19), covered over refract”
Hebrews (Protestant academic) “Tyndale House on Hebrews 5:5: 5:5-6 The author brings Pss 2:7 and 110:4 together based on shared language—both passages have God speaking to his Son. The exalted Son, who came to earth as a human (Heb 1–2), is the one God has appointed to a unique high priesthood.”
Schaff ANF/NPNF (Patristic) “ANF Vol 1: Clement, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus — CHAP. LXIII.--HOW GOD APPEARED TO MOSES. (part 1): And all the Jews even now teach that the nameless God spake to Moses; whence the Spirit of prophecy, accusing them by Isaiah the prophet mentioned above, said "The ox knoweth his owner, and the ass his master's crib; but israel doth not know Me, and My people do not understand."(2) And Jesus the Christ, because the Jews knew not what the Father was, and what the Son, in like manner accused them; and Himself said, "No one knoweth the Father, but the Son; nor the”
Hebrews (Protestant academic) “Tyndale House on Hebrews 1:1: 1:1-4 Ancient sermons often began with an introduction meant to grab the hearer’s attention and introduce the sermon’s main topics. In Hebrews, the first four verses form a single, eloquent Greek sentence built around the main clause, God . . . has spoken. Most English translations present these verses as several sentences for ease of reading. 1:1-2 Long ago. . . . And now: These verses deal with two time periods in which God has spoken, addressing the differences between the two eras in parallel fashion. 1:1 Long ago referred to the time before the Messiah’s comi”
Hebrews (Protestant academic) “Tyndale House on Hebrews 1:8: 1:8-9 These verses, quoting Ps 45:6-7, proclaim the Son as the divine, just, eternal, anointed King of the universe. • to the Son he says: Jesus is addressed as God; in Heb 1:9, your God is a reference to God the Father. • pouring out the oil of joy: Olive oil was used to anoint kings of Israel at the inauguration of their rule (1 Sam 10:1; 1 Kgs 19:15-16). God has anointed his Son, Jesus Christ, as King.”
Schaff ANF/NPNF (Patristic) “ANF Vol 4: Tertullian IV, Minucius Felix, Commodian, Origen — CHAP. IX. (part 1): The Jew continues his discourse thus: "How should we deem him to be a God, who not only in other respects, as was currently reported, performed none of his promises, but who also, after we had convicted him, and condemned him as. deserving of punishment, was found attempting to conceal himself, and endeavouring to escape in a most disgraceful manner, and who was betrayed by those whom he called disciples? And yet," he continues, "he who was a God could neither flee nor be led away a prisoner; and least of all cou”

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