Hebrews 1:4-14 - Homiletics

Christ greater than the angels.

The Jews used to boast that their Law had been given at Sinai by the instrumentality of angels; and they concluded from this that the Mosaic dispensation would continue as long as the world itself. But the apostle asserts here that the Lord Jesus, the Mediator of the new covenant, is immeasurably greater than the angels; and he supports his assertion with abundant evidence from the Hebrew Scriptures. Hebrews 1:4 supplies us with the key to this whole passage. The quotations which follow illustrate from the Old Testament the two statements of that verse, while they also justify the glorious titles and prerogatives directly ascribed to the Redeemer in Hebrews 1:2 and Hebrews 1:3 .

I. CHRIST HAS HAD FROM ETERNITY AN ESSENTIAL NATURE HIGHER THAN THE ANGELS . "He hath inherited a more excellent name than they." Names in modern times are generally quite inexpressive—mere labels affixed to individuals to distinguish them from others; but among the Jews it was otherwise. The names of God, especially, symbolized attributes of his character. So, Christ's "Name" expresses his nature.

1. He is God's Son. ( Hebrews 1:5 ) In Psalms 2:1-12 . we hear his own voice rehearsing from his Father's counsel the decree of his eternal sonship. That decree dates from everlasting; but it was to be "declared" again and again, and particularly by the event of his resurrection ( Romans 1:4 ). Even Nathan the prophet had proclaimed it to David ( 2 Samuel 7:14 ) in his prophecy respecting Solomon and "a greater than Solomon."

2. He is Elohim. ( Psalms 2:8 , Psalms 2:9 ) The two highest Old Testament names of God are Elohim and Jehovah : none are more distinctive of Deity than these. So Psalms 45:6 is one of the great proof-texts for the supreme divinity of Christ. There the psalmist addresses the coming mediatorial King as God himself, by-and-by to be clothed in human nature. He was to fulfill all righteousness for man, and to be invested as the God-Man with the sceptre of supreme authority above all his brethren of mankind.

3. He is Jehovah. ( Psalms 45:10-12 ) The idea conveyed by this Divine name is that of self-existence. Now, the apostle does not hesitate here to apply to Christ the language of Psalms 102:1-28 .—a Jehovistic psalm—in celebration of the eternity and majesty of the Eternal. The Covenant-Deliverer of captive Zion is none other than Jehovah Jesus. It was he who created the universe; and he shall remain unchanged—the everlasting Stay and Strength of his children—after the heavens shall be no more. For he is the I AM . Immutability is one of his glories. Contrast now with this the name and nature of the angels. God nowhere addresses any one of them as his "Son." No angel is called Jehovah. None receives the name Elohim in the way in which this appellation is given to Christ. Instead of that, the angels are created beings ( Psalms 102:7 ). They are servants of God, who in their qualities and uses resemble the winds and the lightning. The cherubim fly swiftly like the "winds;" the seraphim burn with holy ardor like a "flame of fire." The Son of God is not the peer of the angels: he is Jehovah Elohim; and the loftiest spirits in the heavenly hierarchy are his creatures.

II. CHRIST HAS BEEN RAISED IN TIME TO A PROPORTIONATELY HIGHER OFFICIAL POSITION . "Having become by so much better than the angels." He became superior to the angels in his official capacity as the God-Man Mediator—as much superior as he had been from the beginning in his essential nature. His mediatorial pre-eminence began clearly to appear nineteen hundred years ago, in connection both with his humiliation and his exaltation.

1. When on earth, Jesus received angelic worship. ( Psalms 102:6 ) This had been predicted in Psalms 97:1-12 . And, accordingly, when Christ became incarnate, angels thronged round his manger-cradle, proclaiming his advent, and celebrating it in a burst of choral praise. Angels ministered to him after the temptation, and sustained him under his great agony. Angels attended at his resurrection, and haunted for a time his empty tomb. Angels encompassed him in his final ascension to glory.

2. Now, in heaven, he sits on God's right hand. (Verse 13) His official exaltation had been predicted in Psalms 110:1-7 . God never said, "Sit thou on my right hand" to any angel, i.e. to any creature. Therefore the illustrious Priest-King of that psalm is not a creature; and, if not a creature, he must be the Creator. The session of the Mediator at the right hand of Jehovah implies that the entire universe is subject to his scepter. He employs the holy angels, and he controls and restrains the "spiritual hosts of wickedness." Contrast now with this the official position of the angels (verse 14).

Learn in conclusion:

1. The plenary inspiration of the Old Testament Scriptures. The author quotes what Nathan and David and the other psalmists said, as being the words of God himself. He is evidently fully persuaded that the Old Testament writers express with superhuman insight the very mind of God regarding his incarnate Son.

2. The reality of the angel world and of angel help. It seems to be always difficult for the Church to hold, in its scriptural purity, the doctrine of the angels. On this subject may be noticed the rationalistic error, the Gnostic error, the Romish error, and. the Protestant error. Many Protestants give no place in their living faith to the truth about the angels.

3. The necessity of living for the glory of our Divine Redeemer. An intellectual persuasion of his true Godhead is not enough; we must take home the sublime Christology of this chapter to our hearts, and allow it, by its power reigning: within us, to mould and guide our entire lives.