Taking a Leap

If you've ever read through Hebrews, you might have noticed a strange thing. The author of the book (we aren't sure who it is) seems to ... take liberties. And it might make you wonder.

Here, let me explain. The first chapter is about how Christ is so much superior to angels.

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 (Heb 1:1-4).

That's the original claim. He is the Prime Messenger (which, by the way, was formerly the job of angels -- literally "messengers"). He is God's glory itself, God's exact nature, and the universe is sustained by Him. (I'm really curious how those who claim that Jesus is not God manage to get around such explicit language.) He is "much superior to angels".

The author goes on to make comparisons. "To which of the angels did God say ..." and he quotes various passages that illustrate how the Son is far better than any angel. And it is these passages that, if you're paying attention, seem odd.

The first (Heb 1:5) comes from the second psalm.

I will tell of the decree: The LORD said to me, "You are my Son; today I have begotten you (Psa 2:7).

The author of this psalm (we're not told who) says specifically that God said it "to me" -- to the author of the psalm. Still, quite clearly, the author of Hebrews assumes that it is spoken about Christ.

The second (Heb 1:5) is from 2 Samuel.

I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you (2 Sam 7:14-15).

This is part of the Davidic Covenant. God prevents David from building a temple for Him, but promises to provide an offspring after him who will be His Son. Of course, if you read the text, it seems to run into trouble. "When he commits iniquity, I will discipline him with the rod of men." We know Jesus didn't commit iniquity. Who is in view here? Likely us, His spiritual offspring. So this wouldn't be, at first glance, a reference to Christ. But the author of Hebrews assures us that it is, at least in the text he quotes.

He next yanks a verse entirely out of context and then "twists" it slightly. He says that God says, "Let all God's angels worship Him" (Heb 1:6). Here's the actual reference.

Worship Him, all you gods! (Psa 97:7)

It's the lowercase "gods", not "angels". Oh, and the reference is to Jehovah, not Christ. But the author of Hebrews sees in this text a clear reference to Christ.

He then contrasts a quote from Psalms about the angels -- "He makes His messengers winds, His ministers a flaming fire" (Heb 1:7; Psa 104:4) -- with a quote (Heb 1:8-9) from another psalm.

Your throne, O God, is forever and ever. The scepter of your kingdom is a scepter of uprightness; you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions (Psa 45:6-7).

This one is really strange. It is actually from a maskil of the sons of Korah, a love song (Psa 45:1), primarily to the king. It speaks of how God has blessed the king, but it is basically about the king. It's reference to "God" in the verse is actually to David, the lord. And still the author of Hebrews sees it also as a reference to Christ.

Of old You laid the foundation of the earth, and the heavens are the work of Your hands. They will perish, but You will remain; they will all wear out like a garment. You will change them like a robe, and they will pass away, but You are the same, and Your years have no end (Psa 102:25-27).

The Hebrews 1:10-12 allusion is to this psalm, but the psalm refers to Jehovah. Clearly. And still the author of Hebrews sees it as a reference to Christ.

The last one (Heb 1:13) refers to Psalm 110.

The LORD says to my Lord: "Sit at my right hand, until I make your enemies your footstool." (Psa 110:1).

This one is confusing ... to the common reading. The earlier Jewish readings suggested that it really should be translated, "The Lord said in His Word" because clearly it can't be referring to David (who wrote it). I mean, David was the lord. So in what sense could David say that the Lord (Jehovah) said to his lord ... anything, since he was the lord? Jesus says that it refers to Himself (Matt 22:41-46). Apparently, then, Jesus concurs with the author of Hebrews. Not clear to those reading it before, this text is a reference to Christ and no other.

What's my point? Am I suggesting that the author of Hebrews was wrong? May it never be! I'm suggesting that the author of Hebrews was operating under divine inspiration. He was able to draw things from Scripture that, frankly, we should not. He was able to make connections that we cannot. They make sense, given as they are. And since it is divinely inspired, they are correct. But we shouldn't be making these kinds of leaps, not having that same inspiration.

What's my point? My point is that clearly the text requires that Jesus was not merely a man, but was divine. He was the Creator. He is the image of God and is God's glory. The texts that refer to characteristics of God -- Jehovah -- also apply the same characteristics to Christ. He is God. My point, also, is that the Scripture is unique. I've heard many ask, "Why didn't God make it clear?" I would argue that He has. It's in there. You just have to look and listen and pay attention. I would argue that it is as clear as it needs to be. I would argue, based partly on the illustration of this entire text, that Scripture is sufficient. That would be my point.