From: Daniel Buck (dbuck@briercrest.ca)
Date: Fri Jan 12 2001 - 10:17:26 EST
> Dale Greenlee wrote:
> I think a cultural explanation will be better suited than a
> grammatical one.
> An heir, the first born, would receive his position, the
> household, kingdom,
> etc. at the time that his father determines he has earned it by right of
> accomplishment, or inheritance upon the father's death. In Jesus' case I
> think that he obtained the right to the kingdom upon his death and
> resurrection. (Phil 2:8-10) I think that EISAGAGHi refers not to Jesus'
> future coming alone but to the whole process: His birth, his death, his
> resurection, assension, and return. This is the means by which
> He comes into
> his household.
In support of this understanding I think a grammatical issue will lend
support or possibly overturn it. The understanding of DE PALIN has led many
to view this statement in terms of a future initiative of God on behalf of
the firstborn. But the near structural parallel of KAI PALIN connecting the
two halves of v. 5 suggest that PALIN in v. 6 is connective rather than
resumptive. Thus the verse should be read as "Now further (again), at the
time when he brought..."
As to the nature of the OIKOUMENHN note the near parallel in 10:5 DIO
EISERXOMENOS EIS TON KOSMON. In Hebrews Jesus' ministry is viewed solely in
relation to this present realm. His association with mankind (ch. 2), his
priestly ministry which though is performed in the tabernacle not made with
hands (9:11) is a present mediation for current believers (9:24), his death
(10:5-10). The eschaton seems to belong to God (10:31; 12:15, 23).
Dan Buck
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