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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