PSALM 45:6-7 and its christological contributions to Hebrews

Trinity Journal, Spring 2001 by Bateman, Herbert W IV

Such a presentation of a messiah figure, however, is contrary to the messianic expectations evident in other first century Jewish literature. People did not anticipate a divine Davidic son. They tended to look for a political/military leader, or anticipated a priestly messiah, or expected a human Davidic messiah, or awaited a combination of two or three messiah figures.25 Even the disciples wrestled with the type of messiah Jesus was. They did not realize fully who he was until after his death and resurrection. This particular post-resurrection text, however, reveals to these Jewish Christian readers that Jesus, the Davidic Son, the realized Messiah, was far greater than any anticipated messiah figure. Although some of the Jewish community in Palestine had accepted him as the Messiah, the majority rejected and crucified him. Nevertheless, that did not prevent Yahweh from establishing his Son's kingdom rule, which is the thrust of our next phrase, "scepter of justice ... of his kingdom."

III. "SCEPTER OF JUSTICE ... OF YOUR KINGDOM"

A. "Scepter of Justice" in Ps 45:6

The psalmist identifies the Davidic monarch's current rule with yet another metonymy of subject, the "scepter of justice" (...). Like the throne, the scepter is an important part of the royal insignia. It symbolizes the monarch's regal power bestowed on him by the gods to indicate his function as judge and administrator of his people. It also typifies the monarch's protection of his subjects, his prosperity, and his relationship with the gods. Thus in Psalm 45:6, the "scepter of justice" alludes to the Davidic monarch's act of judging. David's ruling authority (i.e., "the throne") was established by Yahweh to maintain justice (1 Kgs 10:9; 2 Chr 9:8), and thus his ruling authority presumes the execution of judgment (Ps 122:1-5; cf. Prov 20:8). Since the rule of Solomon and subsequent Davidic sons involve the act of judging, their personal scruples affect their ability to judge justly.

The psalmist identifies the moral character of this particular monarch when he says that he is one who loves righteousness (...) and hates wickedness (...). As a lover of righteousness, he does that which is ethically right (Deut 6:25; Prov 1:3; 2:6-11; cp. 1 Kgs 10:1-10) as opposed to that which is ethically wrong and against God's standards (Isa 32:6-8; 59:9-15; Ezek 18:5-9). In Psalm 45, the monarch is depicted as one who loves righteousness and hates wickedness just as Yahweh loves righteousness (Pss 11:7; 33:5) and hates wrongdoing (Prov 8:7-8; Isa 61:8). Thus, just as God judges people justly (Pss 36:6, 10; 48:10; 89:16; cf. Jer 9:24), the Davidic monarch is also obligated to judge people justly (Pss 72:1-2, 4, 12-14; 101:3b-8; cf. Jer 22:2-3). Consequently, the psalmist seems to portray the monarch's throne to be "the earthly counterpart to God's throne" and the Davidic monarch to be the one who "represents the royal presence of God on earth."26

B. Scepter of Justice in Heb 1:8

In keeping with OT usage, "the scepter" retains its figurative sense to symbolize the Davidic Son's function as administrator and judge. Explicit attention is drawn to the quality of the Son's rule when God says to him, "the scepter of righteousness is the scepter of his [i.e., the Son's] kingdom."27 This ethical quality was also envisioned of the messiah among first century Jewish people (T. Jud. 22:2-3; 24:1-6; 4QpGen^sup a^ 5:3; cp. Pss. Sol. 17:36, 41, 43). Thus in keeping with a first century cultural-theological worldview of a righteous messiah, the phrase emphasizes the Son's current administration and judgments to be ethically right. Despite the similarities with the OT and first century expectations, two differences exist.