Jesus Christ is Superior to the Angels as God’s Mediator (Hebrews 1:4–2:18): Part 3 of 3

“For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, saying: ‘I will declare Your name to My brethren; In the midst of the assembly I will sing praise to You.’ And again: ‘I will put My trust in Him.’ And again: ‘Here am I and the children whom God has given Me’” (Hebrews 2:10-13, NKJV). 

Christ’s Oneness and Brotherhood with Humanity

Despite his divine hand in creating all created things (cf. 1:2-3, 10-12), what Jesus has accomplished through his earthly life, ministry, and death has been integral to the divine plan “in bringing many sons to glory ...”¹ Through his human fragility combined with immense sufferings, he has been made perfect [teleioō]² in the sense of completing what he set out to accomplish, qualifying him to be the “captain” (NKJV), “author” (NASB), “pioneer” (NRSV) of salvation (cf. 1:3; 5:8-9).³

Jesus is the sanctifier, having become “one” [heîs] with the human race so that we might be sanctified, set apart, made holy (cf. 10:10; 12:10, 14; 13:12).⁴ His familial brotherhood with mankind, along with subservience (sonship) to God the Father, is affirmed and substantiated with three OT quotations. Psalm 22:22 places the Messiah in the midst of worshipers whom he regards as “brethren.” Words of Isaiah—whose name means “Yahweh is salvation” and who spoke through the spirit of Christ (1 Pet. 1:10-11)—are then quoted (Isa. 8:17-18) from a time of despair when trust in the LORD was bolstered by divine promises kept involving Isaiah’s children (cf. 7:3; 8:3). In messianic fulfillment, all who are sanctified by the sanctifier are both his “brethren” and his “children.”

“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage” (Hebrews 2:14-15). 

Like all others of God’s children, Jesus has shared “flesh and blood” (cf. 5:7; 10:5, 20),⁵ enabling him to experience life and death in the human world (cf. v. 9).⁶ It is through the apparent defeat of having died that he has conquered the ultimate archenemy of God, thus we now have freedom from the devil’s enslaving power of sin and death.⁷

The Benefaction of Christ

“For indeed He does not give aid to angels, but He does give aid to the seed of Abraham. Therefore, in all things He had to be made like His brethren, that He might be a merciful and faithful High Priest in things pertaining to God, to make propitiation for the sins of the people. For in that He Himself has suffered, being tempted, He is able to aid those who are tempted” (Hebrews 2:16-18).

Christ’s distinction from the angels and his union with mankind is again affirmed: he does not epilambánetai angels as he does the seed of Abraham. The verb epilambánetai (from epilambánō) means to take hold of or seize; “to assume a portion of, to assume the nature of, or, to attach or ally one’s self to” (H. K. Moulton, Lexicon 157-58). This could mean to “take hold of” in the sense of “take on the nature of” (KJV) or in the sense of “give aid to” (NKJV). Either way, Jesus has taken on the nature of humanity in order to help humanity. And this is narrowed further by the expression “the seed [offspring] of Abraham,” which is clearly in reference to Abraham’s spiritual descendants – the church (cf. 12:22-24), most readily benefitting from Christ’s benefaction.⁸

To what extent did Jesus become one of us? The text affirms, “in all things” or “in every respect” [katá pánta], having no unfair advantage over the rest of humankind. This has enabled him to accomplish a twofold mission. First, to be a merciful (compassionate) and faithful High Priest, an important concept introduced here and developed later as one of the main themes of the epistle (cf. 3:1; 4:14-15; 5:1, 5, 10; 6:20; 7:26-28; 8:1-3; 9:7, 11, 25; 13:11). Second, concerning the sins of the people, to make hiláskesthai (pres. infinitive of hiláskomai), meaning “expiation” in the sense of atonement, or “propitiation” in the sense of appeasement (of divine wrath), although both are contextually applicable⁹ to the “things pertaining to God.”¹⁰

Because of what Jesus has done, he can now assist all who are tempted and tried. Having been there and done that, he has successfully accomplished the perfect will and the perfect plan of God (cf. 4:15-16).

--Kevin L. Moore

Endnotes:

     ¹ See also Rom. 8:15-17; Gal. 3:26-27; 4:4-7.

     ² Teleióō occurs fourteen times in Hebrews, more than in any other NT writing. Here, according to H. K Moulton, it means “to perfect a person, advance a person to final completeness of character ...” (Lexicon 401). BDAG notes, “to overcome or supplant an imperfect state of things by one that is free fr. objection, bring to an end, bring to its goal/accomplishment .... of Jesus ... as the context indicates, he receives highest honors via suffering and death in his identification w. humanity ...” (996).

     ³ The word archēgós means “leader, ruler, prince … originator, founder” (BDAG 138).

     ⁴ Eph. 5:26; 1 Thess. 4:3-8; 1 Pet. 1:14-16.

     ⁵ John 1:14; Phil. 2:7-8; 1 John 4:2.

     ⁶ Matt. 27:50; Mark 15:37; Luke 23:46; John 19:30; 1 Cor. 15:3; Phil. 2:8.

     ⁷ John 8:32-36; 1 Cor. 15:57; 2 Tim. 1:10; 1 John 3:8.

     ⁸ Gal. 3:26-29; 6:16; Rom. 4:9-12.

     ⁹ See also Rom. 3:24-25; 1 John 2:2; 4:10.

     ¹⁰ Compare Ex. 4:16; 18:19; Deut. 31:27; Rom. 15:17.

Related Posts: Part 1 (Heb 1:4-14), Part 2 (Heb 2:1-9), Jesus Christ: the Son of Man

 

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Jesus Christ is Superior to the Angels as God’s Mediator (Hebrews 1:4–2:18): Part 2 of 3

A Stern Warning

“We must pay closer attention, therefore, to what we have heard, so that we do not drift away. For if the message spoken by angels was binding, and every transgression and disobedience received its just punishment, how shall we escape if we neglect such a great salvation? This salvation was first announced by the Lord, was confirmed to us by those who heard Him, and was affirmed by God through signs, wonders, various miracles, and gifts of the Holy Spirit distributed according to His will” (Hebrews 2:1-4, NKJV).

“Therefore …” (NKJV) or “For this reason …” (NASB) [diá toûto]¹ marks the conclusion of the preceding argument. Since God now speaks through a Son (1:2) and this Son is far superior to the angels (1:4-14), we must pay much closer attention (“give the more earnest heed”) to what we have heard. The reason given: lest we “drift away” [pararuōmen from pararréō], using the imagery of flowing water to convey washing away or drifting (BDAG 770). Greek authors (e.g., Plato, Sophocles) used this verb for things slipping from memory and being forgotten (cf. 2 Pet. 1:9). Here the image seems to be that of a drifting boat; the readers appear to have been in danger of forgetting and drifting away from the truth of the gospel (cf. 3:6; 5:11; 6:11, 12).

“For if the word spoken through angels…” (2:2), an allusion to the Law of Moses that was mediated through angels (Acts 7:53; Gal. 3:19). It proved “firm, stable, steadfast, unalterable” [bébaios], never to be lightly regarded, because it exacted harsh penalties for those who violated it (cf. Heb. 10:28; Lev. 20:9, 10, 13, 27).

“How shall we escape if we neglect so great a salvation?” (2:3a). This is a serious warning, unequivocally affirming that the greater privileges of Christ’s new-covenant system implicitly entail weighty responsibilities. There is no escape if what the Lord offers is carelessly dismissed. The Greek word rendered “neglect” [ameléō] involves “not caring for” and “disregarding” (cp. Matt. 22:5; see also Heb. 10:28-31; 2 Pet. 2:20-21). The emphatic “so great a salvation” shows how much we ought to appreciate the enormity of what the Lord has done for us, the horrific fate from which we have been delivered, and the incredible blessings we are able to enjoy in Christ.

God’s clearly-revealed salvific plan “at the first began to be spoken by the Lord, and was confirmed …” (2:3b-4). Jesus simply began to proclaim this newly unfolding message, as his ministry constituted a period of preparation and transition.²  Christ’s teachings were then extended through the eyewitness testimony of his contemporary disciples,³ and confirmed by corroborating signs and wonders.⁴

“For He has not put the world to come, of which we speak, in subjection to angels” (Hebrews 2:5). 

Angels have not been placed over “the world to come” [tēn oikouménēn tēn méllousan]; cf. also “coming age” [méllontos aiōnos] (6:5). The Greek oikouménē (occurring fifteen times in the NT)⁵ generally refers to the habitable earth but is employed with different shades of meaning, depending on the context.⁶ Nowhere else in the NT is this expression ever used for a future world or age; it always has reference to the current inhabited world (albeit in varying senses). 

In what sense, then, is the present inhabited world [oikouménē] spoken of as “coming” [méllousan]? The Jews had long anticipated a new messianic world-order under the reign of the divinely anointed messianic king, and the phrase “the world to come” occurs often in Jewish writings.⁷ This messianic age that was to succeed the old Jewish system is the current inhabited world over which Christ now authoritatively rules (Matt. 28:18; Acts 2:30-36). This is contextually confirmed from the beginning of Hebrews: “in these last days spoken to us by a Son” (1:2), the Son now reigns (1:3, 8-9, 13), “so great a salvation” (2:3), “of which we are speaking” (2:5b).

It is common in the NT to speak of long-awaited events in their familiar future-tense phraseology, even when they are current realities (cf. 10:1).⁸ Rhetorically known as prolepsis, the main point here is that angels have no rule in the Christian world-order, the era of salvation (cf. 1 Cor. 10:11).

Christ’s Time of Humiliation

“But one testified in a certain place, saying: ‘What is man that You are mindful of him, Or the son of man that You take care of him? You have made him a little lower than the angels; You have crowned him with glory and honor, And set him over the works of Your hands. You have put all things in subjection under his feet.’ For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone” (Hebrews 2:6-9).

Psalm 8:4-6 (LXX) is quoted to reaffirm that the physical creation was subjected to man’s control and jurisdiction, while Jesus Christ has achieved an even greater status. The psalm is speaking of mankind in general (“son of man”)⁹ and the lofty position he was given over the physical creation (cf. Gen. 1:26-28; 9:2). But Jesus, having now been crowned with glory and honor, has “all things” put in subjection to him.

Before his exaltation, however, Jesus (like other men) was in a position lower than the angels. The word brachús (“little”) can be used in reference to the degree of rank (“a little lower,” NKJV) or to time (“for a little while lower,” NASB). Both are consistent with the context. 

Note the reason for Jesus being in this subordinate position: “for the suffering of death” (cf. Phil. 2:5-8). He could not have died without having taken on human frailties. He offered himself as a willing sacrifice and tasted death for “everyone.”¹⁰

--Kevin L. Moore

Endnotes:

     ¹ At least seven words or expressions are used in Hebrews meaning “therefore,” occurring no less than twenty-six times: ára (4:9), dió (3:7, 10; 10:5; 11:12, 16; 12:12, 28; 13:12), oûn (4:1, 6, 11, 16; 7:11; 9:23; 10:19, 35; 13:15), toínun (13:13), diá toûto (1:9; 2:1), hóthen (2:17; 3:1; 7:25; 8:3), toigaroûn (12:1).

     ² Acts 1:1-8; John 14:25-26; 16:12-13. 

     ³ John 15:27; Acts 1:8; 2:32; 10:39-42; 1 Cor. 15:3-11; 1 Pet. 1:12; 2 Pet. 1:16; 1 John 1:1-4. 

     ⁴ Mark 16:20; Acts 1:8; 2:1-37; 8:5-7; 14:3.

     ⁵ Matt. 24:14; Luke 2:1; 4:5; 21:26; Acts 11:28; 17:6, 31; 19:27; 24:5; Rom. 10:18; Heb. 1:6; 2:5; Rev. 3:10; 12:9; 16:14. 

     ⁶ See H. K. Moulton, Greek Lexicon 285; “(a) the inhabited earth, Mt 24:14; (b) humanity, Ac 17:31; (c) Roman Empire, Lk 2:1; (d) the coming age, Hb 2:5” (Wingram-Green, The New Englishman’s Greek Concordance & Lexicon 605).

     ⁷ E.g., Mishnah, Sanhedrin 10.1; Talmud, Berakhot 17a.

     ⁸ See also Rom. 5:14; Col. 2:16-17; Matt. 17:10-12; John 4:21-23; cf. Luke 3:7-9; 24:21; 1 Tim. 1:16.

     ⁹ Cf. Psa. 4:2; 31:19; 33:13; 57:4; 58:1; 80:17; 144:3; 145:12; 146:3; Dan. 8:17; Ezek. 2:1, 3, 6, 8; 3:1; et al.

     ¹⁰ John 3:16; 2 Cor. 5:14-15; 1 Tim. 2:3-6; 1 John 2:2. 

Related Posts: Part 1 (Heb 1:4-14), Part 3 (Heb 2:10-18)

 

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Jesus Christ is Superior to the Angels as God’s Mediator (Hebrews 1:4–2:18): Part 1 of 3

“[Jesus] having become so much better than the angels, as He has by inheritance obtained a more excellent name than they” (Hebrews 1:4, NKJV).

Why suddenly bring up the subject of angels? Since the initial addressees are later warned not to be carried away with “various and strange doctrines” (Heb. 13:9), it is possible that an exalted view of angels or even angel worship (cf. Col. 2:18) was one of the issues that needed to be addressed. Seeing that angels mediated the Law of Moses (Heb. 2:2; Acts 7:53; Gal. 3:19), perhaps the main reason for introducing them here is simply to show that Jesus is a superior mediator. 

The Lord Jesus has become so much “better” [kreíttōn] than the angels (Heb. 1:4), and the aorist participle “having become” [genómenos] points to the result of his work of redemption (v. 3). At his incarnation and prior to his exaltation Jesus was “made a little [‘for a little while’] lower than the angels” (Heb. 2:9), yet he has obtained a more excellent name than they (cf. Acts 4:12; Phil. 2:9; 1 Pet. 3:22). Scriptural authority for this affirmation is presented in the following verses with seven quotations from the LXX version of the OT.

Biblical Confirmation

“For to which of the angels did He ever say: ‘You are My Son, Today I have begotten You’? And again: ‘I will be to Him a Father, And He shall be to Me a Son’? But when He again brings the firstborn into the world, He says: ‘Let all the angels of God worship Him.’ And of the angels He says: ‘Who makes His angels spirits And His ministers a flame of fire’” (Hebrews 1:5-7).

The first passage quoted (1:5a) is Psalm 2:7 (a clearly messianic psalm; cf. Acts 4:24-27), applied not to Christ’s birth but to his resurrection (Acts 13:33; cf. Rom. 1:4) and subsequent exaltation (Heb. 5:5; cf. 4:14-16). The point here is simply its application to Jesus rather than to the angels.

Next (1:5b) is 2 Samuel 7:14 (cf. 1 Chron. 17:13). The original context of the statement applies to David’s son, Solomon, but there is also broader application to David’s “seed” or “offspring” and his “kingdom” which was to be “established forever” (2 Sam. 7:12-16). Hebrews shows that direct application can be made to Jesus Christ—a descendent of David (Matt. 1:1, 6, 16; 21:9; John 7:42)—but not to any of the angels.

Next (1:6) is Deuteronomy 32:43 (compare also Psa. 97:7).¹ The connecting particle “But again [pálin] ...” (KJV, RSV; cf. 1:5b; 2:13; 4:5, 7; 10:30) introduces these words as another quote. The observation, “when he brings the firstborn into the world,” uses the term prōtotókos as a title of preeminence (cf. Heb. 12:23; Rev. 1:5). For example, Joseph’s son Manasseh was “firstborn” according to physical birth order (Gen. 41:51-52), whereas the younger son Ephraim was “firstborn” according to prominence (Gen. 48:13-20; Jer. 31:9). In Psalm 89:27 God promised to make David his “firstborn” (future tense), even though David was younger than nine of Jesse’s other sons (1 Sam. 16:7-13). In Colossians 1:15-18, clearly the significance of prōtotókos is “preeminence,” “first place,” “supremacy” (cf. Rom. 8:29). Referring to Christ as prōtotókos is not a reference to the first one to be born or created but acknowledges him as preeminent.

While the Deuteronomy 32:43 quotation is from the LXX, its essence is also found in the Hebrew Bible in Psalm 97:7. Both passages deal with the worship of God. In view of the exalted image of Jesus portrayed in the beginning of Hebrews (1:1-4) and the acknowledgement of him here as the prōtotókos (“preeminent one”), there is no reluctance to apply this biblical affirmation to him (cf. Luke 2:13-14).

Next (1:7) is Psalm 104:4. God’s angelic servants are pneúmata (“spirits” or “winds”) and “a flame of fire,” i.e., they are subject to God’s control (note poiōn from poiéō, to “make”). This appears to be a reference to the fact that angels are agents of God’s providence as he operates in conjunction with the laws of nature (cf. v. 14).

“But to the Son He says: ‘Your throne, O God, is forever and ever; A scepter of righteousness is the scepter of Your kingdom. You have loved righteousness and hated lawlessness; Therefore God, Your God, has anointed You With the oil of gladness more than Your companions.’ And: ‘You, Lord, in the beginning laid the foundation of the earth, And the heavens are the work of Your hands. They will perish, but You remain; And they will all grow old like a garment; Like a cloak You will fold them up, And they will be changed. But You are the same, And Your years will not fail’” (Hebrews 1:8-12).

The next scripture quoted (1:8-9) is Psalm 45:6-7. It is God who is speaking in both psalms quoted in vv. 7-9, to the angels (v. 7) and to the Son (vv. 8-9), yet he addresses the Son as ho theós (“God”). This is further acknowledgement of Christ’s deity (cf. 1:2-3) and his everlasting sovereignty (cf. Dan. 7:14; Luke 1:33; Psa. 89:14).²

Next (1:10-12) is Psalm 102:25-27. This is another affirmation of Christ’s deity: creator, immutability, and eternality. Nevertheless, the main point here is simply that the application of this psalm is to God’s Son and not to the angels, thus Jesus is inherently superior to the angels.

“But to which of the angels has He ever said: ‘Sit at My right hand, Till I make Your enemies Your footstool’? Are they not all ministering spirits sent forth to minister for those who will inherit salvation?” (Hebrews 1:13-14).

The next quotation (1:13) is Psalm 110:1. The right hand of God is a position of great honor, power, and authority that is reserved for God’s Son (Heb. 1:3; 8:1; 12:2; cf. Matt. 22:41-45; Acts 2:33-34; 5:31; Phil. 2:9). The final victory over the enemies of God will be when Christ returns (cf. 1 Cor. 15:24-25).

Angels are described here as “ministering spirits.” The present participle apostellómena (“being sent forth”) signifies an action that is currently and continually being carried out. This is consistent with how God has operated in the past (Psa. 91:11-12; 103:20-21; Matt. 4:11; 24:31; Luke 22:43), and there is no reason to suppose that angels are no longer active as God’s providential agents. God providentially works in the lives of Christians (Rom. 8:28; 1 Cor. 10:13; 2 Cor. 2:12; 1 Thess. 3:11), and his angels appear to be the instruments through which he operates.

--Kevin L. Moore

Endnotes:

     ¹ The quoted text of Deuteronomy 32:43 is from the LXX, the version most familiar to the author(s) and targeted audience, although the reading also appears in a Hebrew text found in Qumran among the Dead Sea Scrolls. 

     ² The Word was with God and the Word was God (John 1:1-2); from the beginning he has been present with the Godhead and included in the Godhead (cf. Acts 17:29). Note also Psalm 110:1 (LXX), quoted in Matthew 22:44; Acts 2:34, affirming, “The Lord (kúrios) said to my Lord (kuríō), ‘Sit on my right hand …’”

Related Posts: Questions About Angels, Hebrews 1:1-3, Part 2 (Heb 2:1-9), Part 3 (Heb 2:10-18)

 

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Jesus Christ is Superior to the Prophets as God’s Spokesman (Hebrews 1:1-3)

“God, who at various times and in various ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds; who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high ...” (Hebrews 1:1-3, NKJV)

God Reveals Himself

The various ways God has spoken in the distant past have included direct address,¹ communicating through nature,² angels,³ judges,⁴ priests and scribes,⁵ dreams and visions,⁶ the Law of Moses,⁷ and by the prophets.⁸ But in these last days, the final period of biblical history,⁹ God speaks through a Son, namely his own Son (Heb. 1:5; 5:5; 6:6), Jesus the Christ (Heb. 3:6; 4:14).

All authority has been given to the Lord Jesus Christ, conveyed through his words (Matt. 28:18; John 12:48), transmitted via the Holy Spirit to specially chosen emissaries (John 14:25-26; 15:26-27; 16:12-13), and preserved in writing through divine inspiration (Eph. 2:19–3:5; 2 Tim. 3:16-17). The New Testament—the new and better covenant (Heb. 7:22; 8:6, 13)—is the avenue through which God now speaks, the inspired word of God (Heb. 4:12; 6:5; 13:7).

Dual Nature of God’s Son

As the Son of God, Jesus is equal with God in his inherent nature, while subordinate in his functional (incarnate) role. The opening verses of Hebrews recognize Jesus as the one whom God “has appointed heir of all things” (1:2b), the natural consequence of divine sonship, albeit subordinate in relation to the Father.¹⁰ At the same time Jesus is the one “through whom also He made the worlds” (1:2c), descriptive of deity’s supernatural activity,¹¹ “who being the brightness of His glory and the express image of His person ...” (1:3a). He is the personification of God, bearing the very stamp of the divine essence, while “upholding all things by the word of His power” (1:3b). He is equally divine as creator and sustainer of the material world.¹²

The Son’s Humiliation and Exaltation

Jesus, having taken on human flesh, “purged our sins” (1:3c) through his sacrificial life and death (cf. 9:15-18, 22). He then “sat down at the right hand of the Majesty on high” (1:3d).¹³ The “right hand” is a position of power, authority, and honor (cf. 1:13; 8:1; 10:12; 12:2; cp. 1 Kings 2:19; Psa. 110:1). Jesus is currently enthroned with God and shares in God’s dominion.

Whether from the perspective of mid-first-century Hellenistic Jewish Christians who first received the message of Hebrews, or of modern-day westerners reading the same text, Jesus Christ is still deity’s great spokesman reigning from the heavenly throne.

--Kevin L. Moore

Endnotes:

     ¹ Gen. 1:28-30; 2:16-17; 3:9-17; 4:6, 9-15; 6:13; 7:1; 9:1; 12:1; Ex. 33:11.

     ² Gen. 6:17; 9:13; Num. 22:28. 

     ³ Gen. 18:1-2; 19:1; 32:24-30 (Hos. 12:2-4); Ex. 3:2; Judg. 6:11-12. 

     ⁴ Judg. 3:10, 20. 

     ⁵ Lev. 10:11; Ezra 7:6, 10. 

     ⁶ Gen. 31:11; Dan. 2:1-45. 

     ⁷ Deut. 4:1, 13; 10:4.

     ⁸ Num. 22:38; 1 Sam. 8:7-10; 2 Pet. 1:21.

     ⁹ The expression “last days” is in reference to the final period of Bible history: see Heb. 9:26; Acts 2:16-17; 1 Pet. 1:20; 2 Pet. 3:3.

     ¹⁰ See also Matt. 17:5; 28:18; John 16:15; 1 Cor. 15:24-28.

     ¹¹ See also John 1:1-3; Col. 1:16.

     ¹² See also John 1:18; 14:7-9; Col. 1:15, 17.

     ¹³ See also Mark 16:19; Acts 2:33; 5:31; Rom. 8:34; Phil. 2:9; Col. 3:1; 1 Pet. 3:22.

Related Posts: Jesus Christ: the Son of God 

 

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HEBREWS: The Superiority of JESUS CHRIST!

The NT book of Hebrews was written with a particular reading audience in view, who had a definite history (2:3; 6:9-10; 10:32-34; 12:4; 13:17) and obvious links with the writer(s) (13:18, 19, 23).¹ These mid-first-century Hellenistic-Jewish Christians had been in the church long enough that they should have been more involved in teaching others but were still relatively immature in the faith (5:11-12). 

The Occasion

The original recipients “were inclined to look back instead of forward; they hesitated to detach themselves completely from Judaism and commit themselves unreservedly to the onward march of the people of God. They were even in danger of giving up the faith which they had once placed in Christ, partly because of persecution and disillusionment, and partly (perhaps) because they were influenced by ‘diverse and strange teachings’ …”²

“In the first flush of Christian enthusiasm they had joyfully accepted the loss of all things. But the years had taken their toll. That first enthusiasm had died out. Hope itself was fading from view. Some of them were neglecting the public assembly (10:25). There were signs not only of slipping but of complete and irrevocable apostasy (6:1-6; 10:26-31).”³

The Purpose

Hebrews describes itself as a “word of exhortation” (13:22), “not to be regarded as a theological treatise or an intellectual exercise, but as a burning issue of vital practical importance…. the readers needed to be warned against turning away from Christianity.”⁴ The main focus is the absoluteness of the Christian faith and its superiority over the old system of Judaism, indicated by the repeated use of the Greek term kreittōn (“better”), occurring thirteen times (1:4; 6:9; 7:7, 19, 22; 8:6 [x2]; 9:23; 10:34; 11:16, 35, 40; 12:24) compared to only six times in the rest of the NT.

While Hebrews ends with practical exhortations to faithfulness (10:19–13:25), the first major section lays the theological groundwork (1:1–10:18), affirming that Jesus is ...

§  Superior to the prophets as God’s spokesman (1:1-3).

§  Superior to the angels as God’s mediator (1:4–2:18).

§  Superior to Moses as God’s lawgiver (3:1-19).

§  Superior to Joshua as God’s rest-provider (4:1-13).

§  Superior to Aaron as God’s high priest (4:14–10:18). 

Practicality

Hebrews “gives to our contemporary age the same message as it gave to its original readers, an assurance of the superiority and finality of Christ and a clear insight into the Christian interpretation of Old Testament history and forms of worship…. it meets the fundamental need of man; it speaks of a way of approach and a method of worship which is superior to all others, and which is unaffected by the march of time.”⁵

Let us read, study, learn from, and apply this timeless message with the same eagerness, conviction, and urgency for which it was intended.

--Kevin L. Moore

Endnotes:

     ¹ See K. L. Moore, “Introducing the Book of Hebrews,” Moore Perspective (2 August 2016), <Link>.

     ² F. F. Bruce, The Defense of the Gospel in the NT (Grand Rapids: Eerdmans, 1981): 91, citing W. M. Baird.

     ³ Neil R. Lightfoot, Jesus Christ Today (Grand Rapids: Baker, 1981): 36.

     ⁴ Donald Guthrie, New Testament Introduction (Downers Grove: Intervarsity, 1970): 704, 710.

     ⁵ Ibid. 728.

Related Posts: Plural Authorship of Hebrews, Hebrews 1:1-3 

 

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Jesus Christ: Our Propitiating AND Expiating Mercy Seat

According to Romans 3:25, Jesus was manifested by God as a hilastērion,¹ a Greek term that conveys either “expiation” (RSV) in the sense of “atonement” (ISV, NIV, NRSV), or “propitiation” (ASV, ESV, NASB, N/KJV) in the sense of “appeasement.” In the Greek translation of the Old Testament (LXX), this word was used for the “mercy seat,” the lid of the Ark of the Covenant (Exodus 25:17-22) where Israel’s atonement was appropriated each year (Leviticus 16:15-16). On either end of the golden lid were two cherubim figures, with the presence of God in the form of the Sh'khinah residing thereupon (Exodus 25:22; Psalm 80:1; 99:1; 2 Kings 19:15).² 

When Jesus had accomplished his mission on earth by way of death, burial, and resurrection, the temple veil having been torn in two from top to bottom (Matthew 27:51), on either end of where his body had been laid were two angels (John 20:12). If there is symbolic relevance here, we see God’s mercy extended through the atoning sacrifice of his Son, and the resurrected Christ is where we encounter our holy God. Sins pardoned. Divine justice upheld. Does Jesus, then, as our metaphorical “mercy seat,” serve as a “propitiation” (appeasement) of divine wrath, or an “expiation” (atonement) for sin? Yes he does! 

Paul goes on to say in Romans 3:25 that what God has accomplished through Christ is “in his blood”—sacrificial language representing his death—the heart of the gospel message calling for an obedient faith-response (see Romans 5:6-10; 6:3-7). The righteousness of God is further demonstrated in his “forbearance.” 

While God’s holiness demands punishment for sin, his forbearance has withheld the full extent of his wrath until his justice could be satisfied in the sacrificial death of his Son. Continuing the “covering” sense of the mercy seat analogy, this is not ignoring sin but providing a means of redemption and forgiveness without compromising or violating the holy and just nature of God. His forbearance is an extension of his kindness, providing both the opportunity and the incentive to repent and in humble obedience appropriate his merciful goodness (see Romans 2:4; 11:22, 30-32).

--Kevin L. Moore

Endnotes:

     ¹ The only other occurrence of this noun in the NT is Hebrews 9:5. The verb form is found only in Luke 18:13; Hebrews 2:17.

     ² From the verbal cognate shkn, Jewish rabbis coined the Hebrew expression Sh'khinah in Talmudic literature, meaning “abiding” or “dwelling” in the sense of God’s “presence” (Exodus 40:34-35; Numbers 35:34; 1 Kings 6:11-13; 8:10; Ezekiel 10:3-5, 18-19). Its nearest equivalent in Greek is dóxa (“glory”) in the sense of “radiance” (Exodus 29:42-43; 33:9; Leviticus 16:2). See K. Kohler and L. Blau, “Shekinah,” in Jewish Encyclopedia (2002-2021), <Link>; S. F. Koren, et al., “Shekhinah,” in Encyclopedia Judaica 2nd ed. 18:440-44. 

Related Posts: Azazel on the Day of Atonement, God Passed Over Our Sins 

 

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Are Preacher Training Schools Biblically Authorized?

Jesus himself trained preachers, and the divine plan is for the discipling process to continue until the end of the age (Matt. 28:18-20). By definition, discipleship involves not only initial teaching and converting, but also ongoing training to develop spiritual maturity and replication of disciple-making. Rather than doing this work individually and separately, it is the collective responsibility of all disciples congregated in local churches. 

As individual disciples in the local church collaborate together to accomplish the Lord’s work (1 Cor. 12:12-27), in like manner autonomous churches collaborate to accomplish a much broader range of God’s mission. Paul’s letter to the Romans is addressed to all the “saints” (hagioi) in Rome rather than to a specific “church” (ekklēsia) individually (1:7), and greetings are then sent to multiple church assemblies (16:5, 14, 15). His request to be assisted in his missionary work by “you” (plural) is directed to all these congregations as a cooperative enterprise (15:24).  

With congregational autonomy understood, we see in the NT individual churches cooperating in collaborative efforts such as benevolence (Acts 11:27-30; Rom. 15:26; 1 Cor. 16:1-4; 2 Cor. 8:1–9:15), edification (Acts 11:20-26; 14:21-22 [cf. 13:1-3]; 15:22-31, 36, 40; Col. 4:16), and evangelism (2 Cor. 11:8-9; Phil. 4:15-16; Rom. 15:24). Multiple churches in different geographical areas can and should pool their resources to accomplish the work the Lord has commissioned us all to do (note, e.g., 2 Cor. 8:1-4; 11:8-9). When missionaries are sent and supported to make disciples and establish and grow new churches, this necessarily involves the cooperative efforts of (a) the sending church and its leadership; (b) the supporting churches and their leaderships; and (c) the newly planted church and its leadership (incl. the missionary team and developing local leaders). 

Paul and his seasoned coworkers mentored and trained young evangelists (Acts 13:5; 15:40–18:5; 19:22). While helping to establish the church at Ephesus, Paul taught in a local synagogue and then in the school of Tyrannus (Acts 19:8-9). Years later, as Timothy worked with the same congregation to deal with problems and help get them back on track, he was instructed: “And the things that you have heard from me among many witnesses, commit these to faithful men who will be able to teach others also” (2 Tim. 2:2, NKJV).

As discipleship and ministerial training continue in modern times, how is it to be accomplished? There are no specific instructions or guidelines or exclusive NT pattern, so churches must decide the most expedient ways to effectively get this good work done in view of their own circumstances, resources, capabilities, and opportunities. If a single congregation does not have adequate resources to efficiently do this work, but the combined resources of multiple congregations do, there is a solid biblical precedent for the work to be done as a cooperative effort. 

Similar to sending relief aid or funding a missionary effort, a congregation may choose to have a centrally-located school for training preachers, evangelists, and missionaries, with the added support of sister congregations committed to the same work but incapable of doing it alone. As the designated work of a local congregation (albeit with outside support), the oversight of a qualified eldership guards the biblical and practical soundness of the program, instilling confidence in prospective supporters and students. 

--Kevin L. Moore

Related Posts: Institutions and Cooperation, Training Biblically Balanced Preachers

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Back to Biblical Holiness

If we want to teach our children anything important, we repeat it over and over until it becomes ingrained in their impressionable minds and in their lives. If something recurs numerous times in scripture, this may indicate an important matter God expects us to take to heart. In multiple forms, wording related to “holiness” appears well over a thousand times in the Bible, variously rendered “holy,” “holiness,” “sanctify,” “sanctification,” and “saints.” These expressions in the Greek NT, from the hágios word family, basically convey the sense of being “set apart” and “different” from anything contrary to God and his perfect will. 

God himself is holy (Isa. 6:3) and through his holy word calls upon his people to be holy (Lev. 11:44; 19:2; 20:7; 1 Pet. 1:14-16). The triune Godhead makes our sanctification/holiness possible. The God of peace sanctifies (1 Thess. 5:23), Jesus sanctifies (Heb. 13:12), the Holy Spirit sanctifies (Rom. 15:16), the Spirit-inspired word sanctifies (John 17:17, 19; Eph. 5:26). 

The Importance of Holiness

The primary focus of passages like 1 Thess. 3:13–4:8 is holiness. In view of the coming judgment, the stated goal for the reading audience is “to strengthen your hearts, blameless in holiness …” (1 Thess. 3:13).¹ Our duty or obligation is to “walk” (live, conduct ourselves) accordingly, and the ultimate aim is “to please God” (1 Thess. 4:1; cf. 2:4, 15; Rom. 8:8; 1 Cor. 7:32; 2 Cor. 5:9; Gal. 1:10).  

“For this is the will of God …” (1 Thess. 4:3a). The divine will has been revealed and is therefore knowable (cf. 1 Cor. 2:9-13; Eph. 3:3-5; 5:17). Here God’s revealed will is “your sanctification,” i.e., to be different (holy) and set apart from the sinful world. The admonition is directed to “each of you” (1 Thess. 4:4). There is an individual responsibility for everyone to “possess his own vessel,” i.e., continually and habitually control one’s own physical body² “in holiness and honor.” This is God’s purpose for his people.

To reject a life of holiness is to reject the will of God (1 Thess. 4:5-8) and the very reason Jesus suffered and died for us (Heb. 10:10). To accept anything less than a life of holiness is to reject, despise, and dishonor the sacrifice of Jesus (Heb. 10:29). The cross is proof that a holy God cannot simply ignore sin. God’s holiness has demanded that the debt be paid. “Mercy and justice meet at Calvary; love and holiness join hands at the cross” (Rex Banks). Without holiness, one cannot spend eternity with the Lord (Heb. 12:14). One cannot be a Christian, go to heaven, or be with God unless one submits to the biblical pattern of holy living.

The Process of Holiness

Sanctification begins with our initial obedience to the gospel (1 Cor. 6:11) but must be maintained (Rom. 6:19, 22). As we present ourselves as slaves of righteousness for holiness/sanctification (Rom. 6:1-19), this must continue for the rest of our lives (Rom. 12:1-2). Holiness does not mean we will ever be sinlessly perfect, but with God’s help we are striving toward that goal. The opposite would be resigning ourselves to a life of complacency, not even trying to be holy, thus taking God’s grace for granted, abusing it, and conforming to the mold of this sinful world (2 Tim. 2:21). Saints (sanctified ones) are not holy by mere verbal profession but are to be holy in real life. The world doesn’t need a church that looks like the world!

The Pursuit of Holiness

“Pursue … holiness, without which no one will see the Lord” (Heb. 12:14). This is not something that occurs automatically or easily or by accident (2 Cor. 7:1; Heb. 12:10). In an absolute sense only God is holy (Rev. 15:4), but it is his will for us that we do our imperfect best to pursue it. 

Practical application involves moral purity (1 Thess. 4:3). The only way to engage in sexual activity without being immoral is for each man to have his own wife and each woman her own husband (1 Cor. 7:2).³ While fleeing sexual immorality (1 Cor. 6:18), Christians should avoid compromising situations, like being alone with someone outside marriage where there is mutual attraction, open displays of seductive materials, online pornography, and places where people tend to dress immodestly. Make the commitment that Joseph made, so when faced with temptation the automatic response is: “How then can I do this great wickedness, and sin against God?” (Gen. 39:9). The Christian is different from others in a world where abstinence and restraint are rarely taken seriously. We are called to a life of holiness.

Married couples must honor marriage vows, respecting and submitting to God’s teaching on marriage. Matt. 19:9 will be in our Bible until Jesus returns. One can ignore it, reject it, twist it, water it down, and explain it away, but it will continue to say the same thing: “whoever has divorced his wife, except for sexual infidelity, and has married another, is committing adultery …” Christian marriages must be different, because of holiness, in a world where divorce and remarriage are commonplace.

Holiness must characterize every aspect of our lives. The Bible does not specifically prescribe exact measurements and rules about how short, low, sheer, or tight one’s clothing can be. Nevertheless, in addition to the principle of modesty (1 Tim. 2:9-10), the Bible does call us to a life of holiness, and this in itself ought to govern the way we dress.

The Bible does not contain the explicit statement, “You shall not drink alcoholic beverages.” But being called to a life of holiness leads us away from anything that will damage our influence, lower our inhibitions, impair our judgment, or is associated with and responsible for so much evil in the world. Holiness is a way of life. It must govern our every decision, our every word, and our every action. 

Conclusion 

Holiness is possible. God does not expect what we are incapable of doing or being. The Bible sets forth these basic principles regarding holiness. (1) The biblical importance of holiness indicates the priority it must take in our thinking and our lives. (2) The process of holiness involves our cooperation with God; while we cannot do this alone, we must be proactive and do our part. (3) The pursuit of holiness implies intentionality and effort. Because sanctification is the revealed will of God for every Christian, like Jesus we ought to prioritize the divine will above our own (Matt. 6:10; 26:39; John 8:29). The pursuit of holiness must therefore be a primary focus for every child of God.

--Kevin Moore

Endnotes:

     ¹ See K. L. Moore, “Looking in the Wrong Direction,” Moore Perspective (17 Jan. 2018), <Link>. Unless otherwise noted, scripture quotations are the author’s own translation, with emphasis added.

     ² See K. L. Moore, “How to Possess Your Own Vessel,” Moore Perspective (7 March 2018), <Link>.

     ³ Holiness involves abstaining (present tense – ongoing, continual, habitual) from porneia (1 Thess. 4:3b), i.e., any kind of sexual intercourse that is not within a divinely approved marriage (cf. 1 Cor. 7:2; Heb. 13:4). Such a cautionary prohibition was particularly relevant to the mid-first-century Greco-Roman environment, although nearly twenty centuries later its applicability is still very relevant. Sexual permissiveness, perversion, and promiscuity were the norm in Paul’s day, not unlike the environment in which we currently live.

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