What the Bible says about Comparison of Christ and Angels
(From Forerunner Commentary)

Hebrews 1:4-5

Part of the reason that the great dignity of His name is far beyond that of any angel is how the relationship between the two God Beings transformed over the course of Their plan. Without any ambiguity, the author declares that the Father and Son are directly related to each other. There are no “in-betweens” as there are between God and angels. The Father and Son are one—that is, of the same immortal kind and in perfect harmony. Absolutely no angel under any circumstance can make such a claim!

It helps to recognize that the term “angels” is not qualified in any way, indicating that the author of Hebrews meant to include all angelic beings in his terminology. In God's organizational order, Jesus ranks higher than any and every rank of angelic beings that may exist, from the lowest to the highest, regardless of name or descriptor in Scripture, even to the position of archangel.

Two New Testament passages confirm this statement:

» . . . which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places, far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come, and He put all things under His feet, and gave Him to be head over all things to the church which is His body, the fullness of Him who fills all in all. (Ephesians 1:20-23)

» There is also an antitype which now saves us—baptism (not the removal of the filth of the flesh, but the answer of a good conscience toward God), through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, angels and authorities and powers having been made subject to Him. (I Peter 3:21-22)

However, the very fact that Jesus, even as a human, carried the title “Son of God” is telling and therefore totally persuasive to those who believe. It immediately conveys the idea of a relationship that humans, as Jesus was while on earth, can have with God. It also suggests a relationship superior to what angels have with God. Nowhere in Scripture are they considered sons as Jesus was. As Hebrews 1:5 implies, there is no record in Scripture that any angel was under any circumstance ever called “My Son”!

The natural idea conveyed by this title, “Son of God,” in Scripture is that He sustained a continuous relationship with God. Why did He use this title? Because it is true! He had maintained that relationship, which is why the author begins the epistle in that manner. The gospels show that “Jesus” (Yeshua, “Savior”) was His Hebrew birthname, inspired by God and revealed to Joseph and Mary (see Matthew 1:21; Luke 1:31), but at the same time, He was the Son of God (see Luke 1:32).

Among other names and titles, He called Himself “Son of God” (John 5:25; 10:36; 11:4). To this fact, we add the truth that He never sinned; He never even once told one little fib. This truth is huge and telling when we honestly consider how frequently we have “bent” the truth.

It is also persuasive because the title authenticates Him as such throughout all time. It is either true or false, and if false, we have no Savior! John 8—the entire chapter—is an excellent guide to this revelation of Himself. In this way, Jesus is unique in all the history of mankind.

John W. Ritenbaugh
Why Hebrews Was Written (Part Twelve): The Son's Superiority Over Angels

Hebrews 10:1-10

This passage makes a distinct statement about the comparison between Christ and everything or everyone who came before He arrived on earth to complete the work of God. Jesus' teaching, leadership, and personal example is reality compared to the misty shadows cast by everything else.

The key term throughout Hebrews, then, is “better.” The author uses the comparative “better” a number of critical times: Hebrews 1:4 (“so much better than the angels”); Hebrews 7:19 (“a better hope”); Hebrews 7:22; 8:6 “(a better covenant”); Hebrews 8:6 (“better promises”); Hebrews 9:23 (“better sacrifices”); Hebrews 10:34 (“a better and enduring possession”); Hebrews 11:16 (“a better . . . country”); Hebrews 11:35 (“a better resurrection”); and Hebrews 11:40 (“something better”).

Not only is “better” emphasized, but “greatness” is also mentioned several times: Hebrews 2:3 (“so great a salvation”); Hebrews 4:14 (“a great High Priest”); Hebrews 7:4 (“how great this man was”); Hebrews 9:11 (“the greater and more perfect Tabernacle”); Hebrews 10:32 (“a great struggle with sufferings”); Hebrews 10:35 (“great reward”); Hebrews 12:1 (“so great a cloud of witnesses”); and Hebrews 13:20 (“that great Shepherd of the sheep”).

The author draws the Hebrews' attention to the contrast between what they gave up in converting and what they gained: Christians have “a great High Priest” (Hebrews 4:14); “an anchor of the soul, both sure and steadfast” (Hebrews 6:19); and an exclusive altar (Hebrews 13:10). Christians are also exhorted to look forward to “the world to come” (Hebrews 2:5); to “the age to come” (Hebrews 6:5); to the New Covenant being made with the united houses of Israel and Judah (Hebrews 8:10); to “the good things to come” (Hebrews 9:11); to Christ's second appearing for salvation (Hebrews 9:28); to the receipt of the promise at His coming (Hebrews 10:36-37); and to a future heavenly city (Hebrews 11:14-16; 13:14).

Everywhere a reader turns within Hebrews, by means of sheer repetition of comparisons revealing the superiority of Christ, Christianity, and the New Covenant, he or she is quietly but forcefully drawn to one overriding reality. The center of Judaism was the Temple, the priesthood, and the sacrifices, all of which were fine teachers and good experiences as God intended them. Even so, they are not what God desires for His children at this time within His purpose. They are not good enough for His children now. The author writes in Hebrews 8:4-6, 13:

For if He were on earth, He would not be a priest, since there are priests who offer the gifts according to the law; who serve the copy and shadow of the heavenly things, as Moses was divinely instructed when he was about to make the tabernacle. For He said, “See that you make all things according to the pattern shown you on the mountain.” But now He has obtained a more excellent ministry inasmuch as He is also Mediator of a better covenant, which was established on better promises. . . . In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.

Though the Jewish converts were indeed deprived of the distinctive symbols of the past, they were but shadows, symbols, mere copies of heavenly things. Through God's calling and the gifts He provides, they were then, as we are today, dealing with realities and preparing for the realities of eternal life in the Kingdom of God.

John W. Ritenbaugh
Why Hebrews Was Written (Part Three)


 

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