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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