“The Son”

Sunday, April 13, 2025

Long ago, at many times and in many ways, God spoke to our fathers by the prophets, but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high, having become as much superior to angels as the name he has inherited is more excellent than theirs.

(Hebrews 1.1-4)

With this theological crash course begins one of the most debated books of the Bible, Hebrews. Every other New Testament letter (except 1 John) begins by identifying its author, but this one skips past that detail as if it’s utterly unimportant. Whereas most of these letters next identify their intended audience, this one’s is only apparent from its contents, and its traditional title reflects this, and not the author’s own title or one gleaned from the body of the work, as is usually the case. Hebrews is in a class all its own.

The first chapter concerns the superiority of Jesus, the Son of God, compared with mere angels and prophets. It doesn’t yet use his name, but instead refers to him as God’s “Son” (v2, v5, v8). In his introductory sentence, the author highlights the Son’s uniqueness; his position as God’s heir; his role in creation; his resemblance of his Father; his ongoing support of creation; his previously accomplished atoning sacrifice; and his glorification. He was already contrasted with “the prophets” in v1, and by v4 it is observed that Jesus’ glory outstrips even the angels!

There’s some overlap between these two categories, of course—one of the ancient prophets, Malachi, bore a name that means “my messenger” or “my angel” in Hebrew. But while the appearance of angels led good-hearted people to inappropriately fall down before them and worship (e.g. Re 19.10), and even some human prophets received such a response (e.g. Ac 10.25), the Son deserved far more honor than either of these!

For to which of the angels did God ever say,

        “You are my Son,

                        today I have begotten you”?

Or again,

        “I will be to him a father,

                        and he shall be to me a son”?

(Hebrews 1.5)

These are two quotations, the first from Psalm 2 and the other from 2 Samuel 7. Both are about David and his descendants reigning in Jerusalem, and being effectively adopted as God’s sons, given authority to speak and act on his behalf toward his people. But like so many of the prophecies, what started with David really looks forward to “the son of David,” the Christ (Mt 22.42). Not only is he descended from David and a legitimate member of the royal line; he is also God’s own Son, not by adoption but “begotten” by God!

And again, when he brings the firstborn into the world, he says,

        “Let all God’s angels worship him.”

Of the angels he says,

        “He makes his angels winds,

                        and his ministers a flame of fire.”

(Hebrews 1.6-7)

This time the author refers to Deuteronomy 32 and Psalm 104. He interprets Moses’ song in Deuteronomy allegorically. On its surface, it seems only to predict Israel’s rebellion, punishment at the hands of gentiles, and eventual restoration; but the author of Hebrews sees a veiled prediction of God’s people’s salvation through the advent of his Son! In contrast, while this Son deserves the angels’ “worship,” these angels themselves are described as mere agents, powerful and awe-inspiring, but servants nonetheless.

The author then quotes two more Psalms, to the effect that the Messiah is addressed as “God” (vv8-9, cf. Ps 45.6-7), and that he preexisted and will outlast the earth (vv10-12, cf. Ps 102.25-27). The author knows just which prophecies to cite, demonstrating the ability Jesus attributed to “every scribe who has been trained for the kingdom of heaven,” when he “brings out of his treasure what is new and what is old” (Mt 13.52). Incidentally, this is the chief reason we shouldn’t worry about figuring out who wrote Hebrews. In the first place, if in the course of two thousand years this question has defeated the best efforts of the wisest Christians, it would be foolish for us to expect to find a firm answer; and in the second place, Hebrews doesn’t make any new assertions. It simply points to what the Old Testament says, in the light of what “was declared at first by the Lord, and” was later shared and reinforced by his witnesses, the apostles (He 2.3). We don’t have to trust the author of Hebrews, because he’s simply pointing out what we might have missed in the Holy Spirit’s previous revelations.

The chapter wraps up with one more rhetorical question about yet another messianic prediction in the Psalms:

And to which of the angels has he ever said,

        “Sit at my right hand

                        until I make your enemies a footstool for your feet”?

Are they not all ministering spirits sent out to serve for the sake of those who are to inherit salvation?

(Hebrews 1.13-14)

This one comes from Psalm 110, and the author is far from finished with that particular Psalm. But his observation at the outset deals, again, with a comparison between the Son and the angels. They are sent to and fro as servants, carrying out God’s will for the good of his people. The Son, now that he has accomplished the task he undertook in the world, has sat down on a throne, to be served by the angels. If even the angels worship and serve him, then shouldn’t you, too?

Jeremy Nettles

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