6 When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.”
Jesus is referred to as the “first begotten” of God. This is distinct from John 3:16, where He is referred to as the “only begotten Son.” There is a sense in which Jesus is unique, and His relationship with the Father is unique. He alone is the God-Man, with a pre-incarnate existence rooted in eternity. He alone, as God the Son, always was, is, and forever will be totally equal with the Father and the Spirit.
As we saw in verse 5, this unique aspect of Christ’s character and His eternal relationship with the Father is not the focus of the term “begotten” in Hebrews. Rather, it refers to His appointment as the legitimate heir, the One in whose hands the rulership of the Kingdom rightfully belongs.
Here He is the first begotten, suggesting that there are others. This is not necessarily a reference to a time frame, ruling out all who had been born before Jesus, but rather to pre-eminence.
In the culture of the ancient Middle East, the firstborn held a special place in the household. It was he who carried on the family name; he who took the family forward in their common destiny. In the inheritance, the firstborn received the double portion. That is, if there were five brothers, the inheritance would be divided into six portions. Each brother would receive one, and the firstborn would also receive the extra one. This, however, was not for his personal enrichment, but to be administered on behalf of the family. As the firstborn replaced the father as the head of the family, he also took on the responsibility of the family. If a family member was in need, it was the role of the firstborn to help.
Thus, in speaking of Christ as the first begotten, the writer further emphasizes His inheritance as the rightful ruler. He is not just the ruler over the world, but over the family of God. Moreover, there is the understanding that others will also be brought into the relationship of sons of God, since one cannot be “first” if he is the only one. The implications for us who are “in Christ” are awesome, since it means that we are brought into the same relationship with the Father, the same inheritance, and the same place of responsibility.
There is some debate about what is being referred to by “when He brings … into the world.” Was it the time of Jesus’ birth, when we are told that the angels appeared to the shepherds, praising God and proclaiming the birth of Messiah? (Luke 2:9-14) It is possible, but not likely. In this case, the angels were praising God, but not actually worshiping the Christ child.
Some people suggest that “brings” should be linked with “again”, thus making the verse a reference to the second coming of Christ. However, this is also unlikely. The book is primarily about the completed work of Christ, with only the briefest of references to His future return. It would be very strange for the author to introduce it here, at the point where he is laying the foundations. It would also leave room for a suggestion the Christ is not presently worshiped by angels, although He may be at some time in the future – an argument that would undermine the case for the divinity of Christ, at the very point where the author is seeking to strengthen it.
It seems far more likely that the writer is continuing his theme of Christ’s establishment as the legal and legitimate heir. We can almost see the pageant: God the Father has stood before the universe and declared the Son to be the rightful heir and ruler of the Kingdom. He has taken the crown and placed it on the Son’s head. He then takes His hand and leads Him forward, presenting Him to the world as its Sovereign, and at the same time sending forth the proclamation that all present must bow and worship Him.
The quote may be taken from Deuteronomy 32:43 in the Septuagint (an early Greek translation of the Hebrew scriptures.) The Hebrew Bible, however, renders this verse very differently, and since that is the version most likely to have been used by those to whom this letter is addressed, it seems a rather unlikely use as a proof text.
The other possible source for this quote is Psalm 97:7. This Psalm fits very well with Hebrew’s emphasis on Christ’s enthronement. Beginning, “The Lord reigns!” it goes on to speak of His greatness. The rabbis of the time considered this, and all the Psalms from 93 to 101, to be Messianic. If this is the source for the quote, the word rendered “angels” is particularly interesting. “Elohim” was a generic name for God. It could also be used to refer to angels, rulers and magistrates. In the KJV in this verse, it is translated “gods”. It is the same word used in Psalm 82:6, and used by Jesus when He deflected the Pharisees by saying, “Is it not written in your law, ‘ I said, you are gods’?” (John 10:34).
The use of it here, then, would be very pointed. Those whom man has upheld as being almost equal to God, are commanded to bow before the one who is truly God. The leaders and rulers appointed by man must bow before the one whom God has appointed. Christ is supreme. He is infinitely higher than the angels; His relationship with the Father and His resulting inheritance is better than theirs. He alone is worthy of their worship; and if theirs then also that of all mankind.