Moore Perspective: Jesus Christ is Superior to the Angels as God’s Mediator (Hebrews 1:4

“[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 …’”