Call me a nerd if you want, but I can’t tell you how much I
enjoyed my time in study as I prepared for this very first message from the
book of Hebrews, sifting through commentaries, diagramming sentences, and
piecing together the structure of what will be said. Part of my excitement for
this highly anticipated series comes from how I anticipate this series will
challenge us and inspire us as we learn about how Jesus is Simply the Best. I feel
a sort of camaraderie with the author of this book as he is a fellow preacher.
In fact, the entire book of Hebrews is one long sermon intended more to be
heard than read. In its many passages, this sermon demonstrates how God can
speaks through powerful preaching, something that I depend on in my ministry
here. As in any sermon, much as the one given here and in the one you are hearing
now, it is the first task of the preacher to arrest the audience’s attention and
apprehend their interest so that they stay tuned for what is coming. Therefore,
today I thought we would begin our study by looking only at the preacher’s hook
or introduction in the first four verses. I say “looking only at the preacher’s hook” sarcastically for these first four
verses pack quite a punch and like a small thumbdrive, contain multiple
gigabits of theological material. Ultimately, we learn how the preacher’s
introduction here makes a case for why the audience should pay special attention
to what he has to say about Jesus Christ.
THE SUPERIORITY OF
GOD’S NEW REVELATION-1:1-2a
For many reasons, the book of Hebrews proves to be an enigma
in New Testament study. So many questions that the reader is compelled to ask
are not clearly answered (to whom is this addressed? Who wrote it? When was it
addressed? Etc.). However, what is unmistakable is that this book provides an
incredible case for the superiority of Christ and as a result a compelling call
to faithful living. This case is made primarily to a Jewish-Christian audience and
comes in the form of a written sermon, intended to be heard with the ears more
than read with the eyes. The purpose of this sermon is given at the very end
when the anonymous preacher says, “But I urge you, brethren, bear with this
word of exhortation, for I have written to you briefly.” (13:22). In other
words, this sermon is meant to encourage those reading it in their faith, and
this, we will soon learn involves, not leaving the one true faith in light of
the superiority of Christ. Such encouragement was needed for Rome was becoming
more volatile to the new Christian movement (sound familiar?).
Part of the occasion for this message involves a paradigm
shift that is identified in verse 1 in the preacher’s introduction, “God, after
He spoke long ago to the fathers in the prophets in many portions and in many
ways, in these last days has spoken to us in His Son” (1:1-2a). These verses
highlight two primary ways in which God has revealed Himself. However, let us
pause so we don’t ake God’s revelation for granted. It is no small thing that a
transcendent God who stands in so many ways apart and above the universe is willing
and able to condescend Himself to such a level that He can communicate in
intelligible ways to mere humans. In the past, God had communicated to the
forefathers through prophets in a multiplicity of ways (visions, dreams,
miracles, etc.). As a result, an entire worldview was crafted along with the
Old Testament as a body of revelation communicating the way to relate properly
to God for the Jews.
However, “in these last days [God] has spoken to us in His
Son…” (1:2a), rendering what is new vastly superior to the old. This is true
for several reasons. First, while the old revelation was given in the past, the
newer revelation was given in the last days (it is superior in its immediacy).
While the old revelation was bestowed to Jewish forefathers, the new revelation
was bestowed to “us” (it is superior in its relevancy). When the old revelation
was presented by prophets who enumerated the old covenant, the new revelation
was presented by the very Son of God who alone completely portrays God’s
ultimate Word to His new covenant people (it is superior in agency). Therefore,
because the new revelation, as it follows the old, is intended for those in the
present era, completes and informs what came before it, and was made possible
by God Himself (instead of through impersonal media like words, miracles, and
dreams), what has been revealed in Jesus Christ in the New Testament is superior
to what is contained in the Old Testament.
One illustration of this phenomena can be found in how
BlueBell has recovered from its unfortunate voluntary recall recently. Though,
I imagine, there was a handbook (revelation) given to the employees of the past
(by managers and lower-level staff) for how to make ice cream that worked well
enough to build an incredible company, due to the recent developments, there is
a new code in place that provides new procedures that are vastly superior to
the old. This new code is better than the old in that it is newer/fills in the
gaps of and further informs the old system (more immediate) has been made
available to all appropriate personnel (more relevant) and has been given
directly by the experts (not handed down by traditional practices and
lower-level managers). To use the old handbook as gospel would be foolish when
a new code has been given.
The preacher’s point here, in encouraging a new community of
Jewish Christians, is to suggest that while their old system, delineated in the
Old Testament was great, the new revelation/New Testament is far greater and
for this reason should not be abandoned/neglected. The superiority of God’s new
revelation is witnessed in it coming after and informing the old, in it coming
directly to those in the last days, and it coming to through the very Son of
God—not the Son of God through some other medium. Though at times the Jewish
Christians in the early church (due to growing persecution and pressure), were
increasingly tempted to return to the past, the preacher says that would be a
mistake.
THE SUPERIORITY OF
GOD’S GREATEST REVELATION-1:2b-4
Immediately after making a case for the superiority of God’s
new revelation, the preacher introduces the theme of his entire sermon by outlining
the superiority of God’s greatest revelation—Jesus Christ. In fact, one reason
why the new revelation is vastly superior to the old revelation is that it has
been realized in the greatest of all revelations available—the God-Man. That
Jesus is the greatest of all revelations, and therefore superior to all is made
clear by seven facts stated in the second part of verse 2 through verse 4. In
these short verses, a compelling case is made for the superiority of Christ
that will be unpacked in further detail in the remainder of the preacher’s
homily.
The first way in which Jesus is superior to all other
revelations given, and therefore God’s greatest revelation, is witnessed in His
inheritance—“whom he appointed heir of all things” (1:2b). These words no doubt
echo Psalm 2:8 which says, “Ask of Me, and I will surely give the nations as
Your inheritance, and the very ends of the earth as Your possession.” Here in
Hebrews 1, the preacher applies this psalm to Jesus Christ and broadens the
scope to include not just the world and everything in it, but the entire
universe past, present and future. Hebrews 2:5-9 reiterates this idea.
Hebrews 2:8-“You have put all things in subjection
under his feet. For in subjecting all things to him, He left nothing that is
not subject to him, but now we do not yet see all things subjected to him.”
Therefore, one reason Jesus is the greatest of all
revelations of God is because, like God Himself, Jesus owns it all. In His
ownership of the universe, He resembles and interprets God for us in human
form.
A second reason Jesus is the greatest of all revelations
involves His ability to create the world, “through whom also He made the world”
(1:2c). The word translated “world” here (αἰῶνας) is more appropriately understood
as “universe” or “ages.” The idea is that the whole created universe of space
and time came about through Jesus Christ—“All things came into being through
Him, and apart from Him nothing came into being that has come into being” (Jn.
1:3), “For in Him all things were created, both in the heavens and on earth,
visible and invisible,…” (Col. 1:16). Jesus is not just superior in that He has
ownership of the universe, He is greater than all because He came up with the
concept of a universe and alone possesses the creative license that led to its
reality. In this way, Jesus again shows us something about God—He is Creator
God.
Not only is Jesus superior according to his inheritance and
his work of creation, He is also superior in His glory, “and He is the radiance
of His glory and the exact representation of His nature” (1:3a). The word
“radiance” here suggests a bright light either emanating from itself or as a
reflection of some glorious source. For Jesus, He is both the source of light
(Jn. 8:12) and the reflection of God’s glorious light, thereby doubly
illuminated in radiant glory. This radiant glory comes from Jesus’ unique
character as “the exact representation of [God’s] nature” (1:3a). He is, in
other words, the very image of the essence of God. The Greek word (χαρακτήρ) for “representation” is used only here in the entire
New Testament and is an emphatic term used to describe that God’s being is not
just witnessed of Christ, it is in Christ. “What God essentially is, is made
manifest in Jesus.”[1]
Therefore, “to see Christ is to see what the Father is like.”[2]
Jesus imaging Christ is similar to looking directly at a
brightly illuminated light bulb. When one looks at the light bulb directly, if
it is bright enough, one cannot see what is producing the light, but can only
experience the light emanating from it. In fact, one cannot quite divide the
light produced from the electricity producing the light. Both are so
intricately woven that to apprehend the existence of one is to know the other.
Jesus is the light that illuminates God’s presence. We know of God’s existence
and something of God’s character in observing the light of Jesus Christ.
Because only God can illuminate and fully reveal God, the
revealed Jesus is vastly superior to all preceding revelation. He fully
discloses God while words and phrases only reference and point to Him.
A fourth reason for Jesus’ superiority is witnessed in His
power—“and upholds all things by the word of His power”(1:3b). The same power realized
in the creative utterances that instigated the universe are necessary to
sustain all things at all times. Paul reiterates this in Col. 1:17 when he
says, “and in Him all things hold together.” This is a present and ongoing
reality for Jesus Christ. Just imagine it—while Jesus walked, ministered,
healed, was beaten, and hung on a cross, He was simultaneously holding the
universe together. This He continues to do through His powerful utterance
today!
So far, in Jesus we learn that God owns it all, created it
all, is glorious over all, and sustains it all. We learn this better through
Jesus than any other revelation offered because Jesus is/does all of these
things and performs these things in a way translatable to the human mind. Jesus
is superior because He is God. He is superior revelation, in fact the greatest
revelation, because we can know Him, understand Him, and look upon Him so as to
understand Him.
Jesus is also superior because He sits in the highest place,
“at the right hand of the Majesty on high” (1:3c). Though all early Christians
and even Jews before them (see Psalm110) understood this not to be a literal
place is obvious; however, if not a literal place, then, what does this mean?
To the original Jewish-Christian recipients, this meant that Jesus enjoyed an
exalted status before God in a place equal to God. It is the same place Jesus
left in His incarnation and returned to in His ascension—the Holiest holy of
holies in God’s presence.
Jesus is able to enjoy this superior post because He alone
made purification of sins (1:3c). This is a theme that will be exhausted in the
remaining chapters. However, as a teaser, it is important to understand that
for a superior kind of purification to be made (better than the kind offered in
the Old Testament sacrificial system), a superior sacrifice had to be offered
by a superior priest in a superior location. Jesus as God made flesh was
uniquely capable to meeting all of these criteria and therefore capable of
accomplishing His superior ministry of redemption, exalting Him to the highest
of all posts—at the right hand of the Majesty on high.
The sixth proof of Jesus’ superiority is described in
comparison to other heavenly beings—“having become as much better than the
angels…” (1:4a). It is worth noting that the aorist participle here “having
become” suggests that Jesus always enjoyed this status from eternity past. In
fact, a better translation might read “having already been much better than the
angels.” However, what the preacher reiterates here is Jesus’ work of
redemption and superior post at God’s right hand further solidifies His status
as greater than all angelic hosts. This is confirmed even further by the name
He was given, the seventh and final fact contributing to Jesus’ superiority as
God’s greatest revelation.
“…as He has
inherited a more excellent name than they…” (1:4b). As God has only one Son, as
opposed to a multitude of created angels, Jesus’ name as “Son of God” confirms
His superior status. However, “Son of God” must also be understood within the
context of the first century. A son, especially a first born or only son, was
intimately acquainted with and related to the father not only in the
consciousness of the family, but in the consciousness of all who knew him. This
is why genealogies are given the way they are and introductions are frequently
made by including the “son of” template. Therefore, to give Jesus the name “Son
of God” is not to make less of Jesus and more of the Father, but to equate the
two and identify them together.
In a case of hitting the ground running, the preacher lays
out a seven-fold case for the superiority of Jesus Christ to arrest his
audience’s attention. Jesus owns it all, created it all, is majestic over all,
sustains it all, sits with God above it all, is greater than even those who
dwell in heaven, and has the best name given. If the first demonstration of the
superiority of new revelation is intended to impress the reader into listening
to the sermon about to be given in the first place, then the demonstration
given of the superiority of Jesus is intended to compel the reader to worship Jesus
Christ as God’s superior revelation—a theme that will continue to receive
attention in the weeks to come.
So What?
How are we to respond to this introduction today? By
meditating on what has been said of Jesus and His message and worshipping Him
in praise and adoration. One cannot help but be impressed with Jesus Christ
following so succinct and yet so profound a message as is given in Hebrews
1:1-4, and I cannot help but believe that this was the preacher’s intention. In
a world, much like the first century, that grows more oppressive against Christianity
every day and tempts us to follow lesser Gods or abandon our faith, this
message is intended to keep our gaze fixed on the superiority of our Christ and
His message preserved in the New Testament. There is no better message and no
better God. We are to leave these first four verses so impressed with these two
things that we are not in the least bit tempted to settle for less; we, in
fact, have the best!
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