SPRINGCREEK FELLOWSHIP
Wednesday - Hebrews 100621

  • Introduction - (v.4)

    Hebrews 1:4 CSB
    So he became superior to the angels, just as the name he inherited is more excellent than theirs.
    Using a string of seven Old Testament quotations, the author supported his claim that Jesus, as Son, is superior to the angels!
    After the PROLOGUE (1:1-4), the author plunges into a series of seven Old Testament quotations to support his claim that Jesus, as Son, is superior to the angels!
    The author quoted Psalm 2:7; 2 Samuel 7:14; Deuteronomy 32:43; Psalm 104:4; 45:6–7; 102:25–27; 110:1 in this order.
    A couple of things to consider to help in our understanding...

    A. THE USAGE OF THE SEPTUAGINT IN HEBREWS

    NOTE: If you were to compare the quotations of the seven Old Testament passages in Hebrews 1:4-14 with the same passages in the Old Testament in your English Bibles, you would find that in at least two instances they are not quoted exactly—there are slight variations.
    The reason is that by the time Hebrews was written, there existed a Greek translation of the Hebrew OT called the Septuagint (LXX)!
    Evidently, the author of Hebrews was influenced by Greek culture because when he quoted the OT, he used the Septuagint as his source.
    Consequently, it varies slightly from your Bible’s OT (which uses the MT, or Masoretic Text—the Hebrew text) but not in truth or in fact.
    Where there is some difference (in your Bibles), it is not a difference in meaning, only in a phrase, word choice, and in one instance, an extra line of text in Greek.
    One of the reasons many don't believe Paul was the writer of Hebrews is that he usually quoted the OT from the Hebrew text.

    B. THE MESSAGE OF CHRIST IN THE OLD TESTAMENT

    Unless we understand his view of the Old Testament, we may occasionally find ourselves puzzled by his quotations.
    For example, consider two instances in the passage we are about to consider:
    In (1:8) he takes a saying from Psalm 45:6, initially addressed to an Old Testament king, and utilizes it to provide a clear assertion about the deity of Christ.
    In (1:10) he quotes from Psalm 102:25–26 about God’s creative activity to support his conviction, already expressed in (1:2), that Christ participated in the work of creation.
    Q: Is it appropriate to use two verses originally addressed in one instance to a human king and in the other to almighty God to justify his view about Jesus?
    A: YES! It is, because of his profound conviction that the Old Testament is a Christ-centered book!
    The writers of the OT frequently look beyond their immediate scene to a day when their predictions would be fulfilled, and their impressive language describes greater realities than those apparent in their immediate circumstances.
    1 Peter 1:12 CSB
    It was revealed to them that they were not serving themselves but you. These things have now been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—angels long to catch a glimpse of these things.
    This is in no sense CONFINED to the author of Hebrews.
    When the Old Testament prophet depicted the sufferings of the Servant of the Lord in the famous Servant Songs in Isaiah, several people in Old Testament times may have been considered as possible candidates for this particularly costly office and mission. It may have portrayed the prophet himself, or a trusted colleague, or a coming hero, or the nation of Israel, or a remnant of the people. But when the Ethiopian eunuch asked for guidance about the precise identity of the Servant in Isaiah 53, Philip told him that the prophecy was fulfilled in Christ (Acts 8:34-35).
    Allen: When the writer of Hebrews chapter 1 comes to the two psalms we have mentioned, he looks beyond their initial meaning and, without denying the validity of that original context, extracts a further and more important message from the words. It is not that he superimposes on the text a meaning it was not intended to convey; he brings out a truth already there. He believes that Christ is everywhere present in the Old Testament, though that might not necessarily have been discerned by the original writers and readers.
    Finally, this was Christ’s own approach as well. When Jesus talked with those two discouraged travellers on the road to Emmaus, he pointed out how slow they had been to grasp what the Old Testament writers had said about the coming Messiah:
    Luke 24:27 CSB
    Then beginning with Moses and all the Prophets, he interpreted for them the things concerning himself in all the Scriptures.
    Luke 24:44–45 CSB
    He told them, “These are my words that I spoke to you while I was still with you—that everything written about me in the Law of Moses, the Prophets, and the Psalms must be fulfilled.” Then he opened their minds to understand the Scriptures.

    C. OUR APPROACH THIS EVENING...

    If I were to focus primarily on the CONTENT of the passage (i.e., What does it say?) and not necessarily the STRUCTURE (i.e., How does it say it?), I am tempted to present you with SEVEN WAYS JESUS IS SUPERIOR!
    However, my conviction that how something is said is key to understanding what is said, I have chosen to blend the two approaches by briefly sharing the the structure of the passage and then we will back up to (v.4) and consider the seven ways Jesus is superior!

    Structure of the Passage:

    (Hebrews 1:5–14) is one paragraph that falls structurally into three sub-paragraphs: (vv.5–6), (vv.7–12), and (vv.13–14).
    These are marked in the text by the author’s use of introductory quotation formula in (v.5, v.7, and v.13).
    Each of the three paragraphs has as its main point the CONTRAST of the Son with angels!
    The quotation formula used by the author in introducing these Old Testament quotations are informative: rather than the usual “it is written,” the author used the verb “to say” in three different tenses—aorist (v.5 - “…did he ever say”), present (vv.6-7 - “…he says”), and perfect (v.13 - “…has ever said”).
    This is in keeping with the emphasis on the Scripture as divine speech and its present impact, though the actual words were spoken centuries earlier.

    SEVEN WAYS JESUS IS SUPERIOR!

    1. His Superior Name - (1:4–5)

    Christ cannot be relegated to the rank of angel because the name he has obtained is more excellent than theirs.
    Their name (angel) means ‘messenger’, and nobody will deny that at times they were wonderfully used as God’s heralds.
    They were prominent not only in Old Testament Scripture but also in New Testament experience.
    Jesus was strengthened by angels, both in the wilderness at the beginning of his earthly ministry, and in the garden of Gethsemane at its close. They did not only come alongside the Lord Jesus in moments of crisis as messengers of God’s love and strength, but they also came to the help of Christ’s people when they entered the hostile realms of adversity and peril.
    They were sent by God to release prisoners, to instruct preachers, to encourage believers, to judge blasphemers and to help travellers.
    But, inspiring as all these events were, the angels concerned were but messengers; that was their name and that was their function.
    Q: What is the NAME? - Twice it is given in (v.5) - “…my Son”
    Psalm 2:7 CSB
    I will declare the Lord’s decree. He said to me, “You are my Son; today I have become your Father.
    David Allen:
    ...the historical context of Ps 2:7 is a royal psalm about the Hebrew monarchy and reflects a kingly coronation liturgy in the Davidic dynasty. But it is clear that neither Solomon nor any other king in the Davidic line completely fulfilled this Psalm. When it became apparent that none of the kings of the Davidic line was capable of fulfilling this prophecy due to their increasing moral and spiritual failure, postexilic and Second Temple Judaism transferred their fulfillment to the future Messiah who would arise from David’s line. It is thus apparent that our author’s application of Psalm 2 to Jesus as the Messiah is prefigured in the Jewish exegetical tradition.
    Christ is far more than a mere messenger. He is the Son of God!
    A major interpretive issue in (1:5) is the meaning of sēmeron (“today”).
    In other words, when, or on what “day” did Jesus become the Son of God?
    Five major views have been propounded:
    It could refer to (1) the “eternal generation” of the Son; (2) the incarnation, either with a specific focus on the birth of Jesus, or as indicative of his incarnation generally; (3) the baptism of Jesus; (4) the resurrection; or (5) to the exaltation and enthronement of Christ.
    John 1:1 CSB
    In the beginning was the Word, and the Word was with God, and the Word was God.
    It is my conviction that Jesus was eternally “the Word,” and He became the “Son” at His birth. Further, I believe Jesus became “the Christ” (the Messiah, the Anointed One) at his baptism!
    Matthew 3:16–17 CSB
    When Jesus was baptized, he went up immediately from the water. The heavens suddenly opened for him, and he saw the Spirit of God descending like a dove and coming down on him. And a voice from heaven said, “This is my beloved Son, with whom I am well-pleased.”
    With that being said, I understand why others hold differing views (which are also supported in Scripture)!

    2. His Superior DIGNITY - (1:6)

    The angels were messengers, but he is the Son. The angels were worshippers, but He is the One they adore.
    At the incarnation they united in worship (Luke 2:13-14) and did so because God had demanded it: “…And let all God’s angels worship him,” which is a rendering of Deuteronomy 32:43 in the Septuagint: ‘Let the sons of God worship him … and let all the angels of God ascribe strength to him.’
    It is also a Septuagint quotation of (Psalm 97:7): ‘Worship him, all him angels.’
    In other words, the writer is saying: ‘It is the angels’ task to exalt the Son.’ He is obviously of far superior honour to those who, at God’s command, offer him their constant and adoring praise.

    3. His Superior NATURE - (1:7)

    A word on the structure of (1:7-8)...

    (v.7) - καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει...
    and to indeed the angels he says...
    (v.8) - πρὸς δὲ τὸν υἱόν...
    to but the Son...
    The men … de construction of (vv.7–8) binds these two verses together closely in a contrastive way. The sense is “on the one hand … but on the other hand.”
    Virtually all translations fail to make this sense explicit and simply use “but” to begin (v.8).
    Christ’s Superior Nature is seen in (v.7) by the CONTRAST in their origin, their nature, and their work!
    Their ORIGIN is described in two words: “He makes...”
    In contrast to the Son who “made the universe” (v.2), the angels are created beings—made by God!
    Their NATURE and WORK is seen in something the Greek calls a double accusative: “angels … winds” and “servants ... fiery flames”
    “Servants” translates λειτουργοὺς, which speaks of a more formal or regular ministry (only used five times in the NT—of Jesus in (Heb 8:2).
    “Winds” and “fiery flames” may either represent their ability to change form—a rabbinic concept (the “media of manifestation”), or that they can be swift and destructive (angels are frequently seen in Scripture as God’s agents of wrath)!
    The MAIN POINT is the transitory nature of angels compared to the eternality of the Son!

    4. His Superior ROLE - (1:8a)

    So far in the opening chapter of the letter we have been told that Christ has spoken (1:1) and that He is seated (1:3), His purifying work complete.
    Now we are assured that Christ is sovereign!
    (Hebrews 1:8a) - “but to the Son: Your throne, God, is forever and ever...”
    Which is a direct quote from (Psalm 45:6-7)
    R. Brown: “He is not only the prophet who speaks, and the priest who saves, but also the king who rules.”

    5. His Superior EXAMPLE - (1:8b-9)

    Continuing the quotation from Psalm 45, the second half of (v.8b) reads “and the scepter of your kingdom is a scepter of justice (righteousness).”
    The Greek word for “righteousness” here is not the common term dikaiōsunē, but the synonym εὐθύτητος (euthutēs) which has the connotation of “straightness.”
    The point is that the Son’s RULE will be a JUST rule!
    Q: How can we be sure?
    A: Because of the character of the King!
    (v.9a) — “You have loved righteousness and hated lawlessness...”
    Again, from Brown:
    Christ lived valiantly among people and for people and exemplified in his spotless life the qualities of righteousness, for he loved it; and obedience, for he hated lawlessness (1:9); and joy, for he determined to honour the Father (5:8); and found true gladness (1:9) in humble submission, even to death on a cross (12:2).
    (v.9b) — “...this is why God, your God, has anointed you”
    Q: “Is God (the Father) calling Jesus God?”
    A: The short answer is, “Yes!”
    The grammatical construction, i.e., the use of the nominative vs. vocative case (identifying who is the subject and/or direct object of the sentence) can be interpreted either way.
    What leads many, if not most scholars to believe God the Father is calling Jesus God, is the CONTEXT of both (v.8) (where, speaking to the Son, God the Father says, “Your throne, God, is forever and ever”), and (Psalm 45:2-7)
    Cullmann - “…the author unequivocally applies the title ‘God’ to Jesus.”
    Jesus has already been called “God” by God in verse 8!
    (v.9c) — “...has anointed you with the oil of joy beyond your companions.”
    (Isaiah 61:1-3)
    Hebrews 12:2 CSB
    keeping our eyes on Jesus, the pioneer and perfecter of our faith. For the joy that lay before him, he endured the cross, despising the shame, and sat down at the right hand of the throne of God.

    6. His Superior WORK - (1:10-12)

    (v.10) — Begins with “And...” The author now presents us with another thing that “he [God] says...” from (Psalm 102:25-27)!
    The point could not be more clear: Angels are once again CONTRASTED with the Son (who is now called, “Lord”) - (v.10)!
    And the DIFFERENCES between that which is created and the Creator is dramatic! (vv.11-12)
    Hebrews 13:8 CSB
    Jesus Christ is the same yesterday, today, and forever.

    7. His Superior ACHIEVEMENT - (1:13)

    R. Brown:
    The letter began with a reference to his work as redeemer as well as creator. He ‘sat down at the right hand of the Majesty on high’ (1:3). As the author draws to the close of his exposition of Christ’s superiority over the angels, he refers again to Christ as the One seated in the eternal realm. No angel was ever invited to sit at the right hand of God. They gladly hurried on God’s errands, but their work lacked the finality of Christ’s perfect work. To what angel has he ever said, ‘Sit at my right hand’? None indeed, because no angel could feel for people, or atone for mankind as Christ did, or plead for them as he now does. Angels can serve us (1:14), but they cannot save us. His name is more excellent because he is not only a Son but a Saviour.
    No angel has ever been addressed like that (v.13), because no angel has ever deserved such acclamation and exaltation!
    In fact it is the angels who will one day LEAD in the worship of Jesus!
    Revelation 5:11–12 CSB
    Then I looked and heard the voice of many angels around the throne, and also of the living creatures and of the elders. Their number was countless thousands, plus thousands of thousands. They said with a loud voice, Worthy is the Lamb who was slaughtered to receive power and riches and wisdom and strength and honor and glory and blessing!

    Conclusion: A Rhetorical Question - (1:14)

    In addition to their ministry of praise in heaven, the angels have a supportive ministry to believers on earth!
    Hebrews 1:14 CSB
    Are they not all ministering spirits sent out to serve those who are going to inherit salvation?
    A difficult question has been asked: “What is the late 20th century person to make of an assertion of this kind? Is the problem, even for the Christian, that of doubting the supernatural?”
    Do we really believe (v.14)?
    Jean Héring says that speculations about angels ‘seem to be void of interest for many contemporary Christians, who have ceased to believe in their existence. But Christian theology would be wrong to conform to the demands of our obscurantist age which denies everything that does not fall under sense-perception’.
    R. Brown:
    It would seem that some Christians, who say little or nothing about angels, entertain no doubts whatever about the existence of demons. Exorcism is fashionable whilst the doctrine of angels is neglected. Yet is it sensible for a believer to accept the biblical evidence about evil influences and ignore its testimony to the good powers? Is it not possible that this letter’s assurance about the ministry of angels is intended as an encouragement to all believers, especially those in danger or serious adversity? First-century believers under the sinister threat of renewed persecution found comfort in the assurance that God’s unseen messengers would help them in trouble.
    Will we find that same encouragement and strength in the knowledge that God’s ministering spirits are still serving those who are going to inherit salvation?
    (v.14c) - μέλλοντας κληρονομεῖν σωτηρίαν
    about to be inheriting salvation
    All three of the last three words in the Greek text of 1:14 are major themes that are developed in the rest of the epistle: (1) mellō—used seven additional times primarily of the eschatological realities promised but not yet fully realized; (2) klēronomein—the believer’s reception of a permanent possession; and (3) sōtērian—the final salvation that believers will inherit.
    ​

      • Hebrews 1:4CSB

      • 1 Peter 1:12CSB

      • Luke 24:27CSB

      • Luke 24:44–45CSB

      • Psalm 2:7CSB

      • John 1:1CSB

      • Matthew 3:16–17CSB

      • Hebrews 12:2CSB

      • Hebrews 13:8CSB

      • Revelation 5:11–12CSB

      • Hebrews 1:14CSB

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