Christ is Supreme
The natural man (1 Cor 2:14), motivated by his selfish sin nature (Eph 2:3), is always looking for the proverbial “greener grass.” He is always learning but never coming to the knowledge of the truth (2 Tim 3:7), as it is in Jesus (Eph 4:21). He is ever operating in the futility of his mind (Eph 4:17), in the quest to satisfy the lust of his flesh or to pump up the pride of life (1 Jn 2:15–17). His nemesis is Jesus Christ, the perfect God-man (Jn 7:7; 15:18–25; Rom 1:30).
The writer of Hebrews opens his epistle/sermon with “God” (Heb 1:1a). Whereas the natural man is a narcissist, the spiritual man begins with his favorite subject (1 Cor 2:15). The attributes of God are too many and too deep for the writer’s purpose in Hebrews 1:1–4. The fact is that the congregation knew the doctrine of the Triune Godhead enough for the immediate isolation of one key feature: the communication of God toward His chosen people. God has spoken (Heb 1:1).
The design of the created physical universe itself speaks of the general knowledge of God. The heavens declare the glory of God (Ps 19:1; 50:6; 97:6). Special revelation is directed toward humanity, those who were made in the image of God (Gen 1:27). More specifically God has spoken to the fathers in the prophets (Heb 1:1).
The fathers were the Jewish ancestors of the writer’s original audience. The congregation would have understood that the Hebrew prophets of the Old Testament were vessels of preaching and prophecy. They spoke and they wrote to the people of Israel…long ago (Heb 1:1). God was pleased to employ men of God, moving them along by His Spirit (inspiration) to write the Scriptures (2 Tim 3:16; 2 Pet 1:20–21).
The Old Testament is comprised of Torah, the Law of God, embedded in the Pentateuch, the first five books of the Old Testament penned by Moses in the 15th century B.C. The historical books are followed by the wisdom literature, which is followed by the major and then minor prophets, as ordered in the Protestant Bible translations.
Authorship is both divine and human. It has come to us in many portions (pieces); and yet, it tells one story with one main protagonist, who is Jesus Christ. In many ways, Jesus is in view in the Old Testament. The writer of Hebrews illumines the legacy of types and shadows of Christ, who is the substance of those images. The Messianic fulfillment of Psalm 110 is also vivid. Jesus Christ, the Son of God, is both King and Priest on the throne and in the Temple of heaven.
The Son is introduced as supreme in every way. The persuasive argument and exhortation of the writer is for his Jewish Christian audience to secure a view to the One who is worthy of their trust. There should be no turning back to Judaism (see also Galatians).
Jesus Christ is the Word of God enfleshed (Jn 1:14), who emptied Himself of the glories and privileges of heaven (Phil 2:5–11), to come into the world and dwell among us. In those days of Jesus’ earthly ministry, God spoke to His own remnant who believed in Him. They beheld His glory. We are now privy to do the same from Scripture.
First, God appointed His Son to be the heir of all things (1:2b). The inheritance of all that is seen and unseen goes to the eternal Son, who emanated from the Father, and who is the only begotten Son (Jn 3:16). Others are adopted into God’s family, having received the Spirit of adoption (Rom 8:15, 23), who is the pledge of the eternal inheritance reserved for the heirs of God in heaven (1 Pet 1:4), who are co-heirs with Christ (Rom 8:17). In this way, all things belong to the children of God (1 Cor 3:22–23); yet we need lay claim to nothing at this time.
Second, we learn that Jesus Christ is the Creator of the world (1:2c). He is the architect and builder of everything that has been made (Heb 3:4; 11:10). With this perspective, infrequently referenced by preachers and teachers of the Bible, students of Genesis 1 and 2 should be keen to ponder this amazing fact. Jesus entered His own creation.
Third, Jesus radiates the glory of God, having come into the world from the Father (1:3a). He is the Light of the world (Jn 8:12; 9:5), so men might see God and live. This light has shone in our hearts (2 Cor 4:6), which occurs when the Spirit of Christ takes up permanent residence in the born again of God (Jn 3:1–8; Rom 8:9, 11; Eph 1:13; 1 Pet 1:3). We listen for the light of truth in others’ witness of Christ. It is the one Spirit, working one baptism (Mt 3:11; Lk 3:16), that positions us as members of one church (1 Cor 12:13) — the one holy nation of God’s chosen people, the Israel of God (Gal 6:16; 1 Pet 2:9).
Fourth, Jesus is the exact representation of God’s perfect nature (1:3b). Each member of the Triune Godhead shares the same essence or substance. The attributes of God belong to each Person of the Trinity. Jesus expressed this to His disciples, “If you have seen Me, you have seen the Father” (Jn 14:7, 9).
Fifth, it is the nature of Almighty God, who created all things, to uphold all things by the Word of His power (1:3c). By the very Word of God, God spoke all things into existence (Gen 1–2). By the same Word, Jesus maintains governance of both the inanimate and animate aspects of creation. Jesus is the wisdom of God and the power of God (1 Cor 1:24). In the end, it will be the Word, coming out of His mouth as the sword of judgment, that will ultimately bring destruction by fire to the earth (2 Pet 3:7, 10; Rev 2:16; 19:15, 21).
Sixth, as our great high priest (Heb 4:14), Jesus offered Himself as the Lamb of God who made purification for sins (1:3d; c/f Jn 1:29; Rev 5:6, 12). In this penal substitutionary atonement, executed once for all time and for all God’s elect, redeemed people, Jesus fulfilled all righteousness, typified in the old covenant temple, priesthood, and sacrifices. By His precious blood shed on the cross (1 Pet 1:19), our debt of sin is cancelled (Col 2:14), and we are released from the legal consequences of eternal punishment in the fiery hell of the lake of fire (Mt 25:41, 46; Jude 7; Rev 1:5; 20:14–15).
Seventh, Jesus sat down at the right hand of Majesty following His ascension back to His Father in heaven. His condescension was complete. His perfect work of fulfilling the Law of God unto righteousness (Mt 5:17; Rom 5:19), along with His perfect work of sacrifice was declared on the cross, “It is finished” (Jn 19:30).
The first conclusion drawn from this high Christology is that Jesus is better than the angels (1:4a). Whereas, for a little while, He was beneath them; in His resurrection, ascension, and enthronement He is far above them. No child of God should ever fall into the tempter’s trap to worship angels. The elect angels do Christ’s bidding and should be acknowledged as His creation, without undue fascination or adoration.
Finally, because of who Jesus is and what He has done, God has bestowed on Him the name that is above every other name that is named in heaven and on earth. It is at the name of Jesus that every knee must bow and every tongue confess that He is the supreme Lord of all (Is 45:23; Acts 10:36; Rom 14:11; Phil 2:9–11). This is all to the glory of God the Father, who has spoken in His Son (Jn 14:10), in whom he was and is and always will be pleased.
David Norczyk
Spokane Valley, Washington
April 1, 2024
Hebrews 1:1–4
