Introduction
The
Hebrews used twofold dualism: dualism of above and below; and eschatological
dualism. Dualism of above and below indicates the reality of the heavenly world
and the earthly world and the eschatological dualism indicates the present age
and age to come. The language of the Hebrews distinguishes this world and the heavenly
world of spiritual realities. This paper is an attempt to understand the
heavenly hierarchy and its relation to the faith.
1. An Overview of Greco-Roman-Jewish Understanding of the Heavenly Hierarchy
The word heaven used in the Old Testament to denote
the air above the earth (Gen 1:8; Ps 104:2and
the place of habitation of God (1 Kings
8:30; Ps 14:2; Is 63:15).[1]
Further, God and angels are in heaven (Gen 28:12; 1 Kings 22:19; cf. Is 6:2–3).
Angels were the messengers of God; but they were given other task and different
ranks or groups in intertestamental period.[2]
The angels considered as the mediators between humans and God.[3]
Satan is categorized as human adversary[4]
and fallen angel.[5] Apocalyptic
literature understands that the cosmos is place where angels, divine beings, human
beings, Satan and anti-God forces are active.[6]
1Enoch elaborately speaks about angelology: angelic hierarchy, names, their
duties and so on.[7] They
also direct their eschatological hope to other world: heaven is a place where righteous
will be rewarded and it talks about the transformation of the existing universe
(1 Enoch 72:1; 91:16: Sib. Or. 3:75–90; b.
>Abod. Zar. 17a), and creation of the new heaven and earth.[8]
The DSS talks about the conflict of “Sons of Light” versus “Sons of Darkness.”
The Qumran community believed that everyone ruled by either Price of light or
the Angel of darkness from God.[9]
The Greco-Roman understanding tended to refer the
heaven as the dwelling place of god/s. and the righteous dead ones.[10]
For Plato the term heavenly (ouranios) denoted what “really is and what
is truly coming to be.”[11]
Aristotelian cosmology also talks about the heaven and movement from earth to
heaven. Further, In Greco-Roman sources, the gods are frequently portrayed
as ascending into heaven. Human are apotheosized in heaven was a common motif.
There was hierarchical order among the gods in the Greco-Roman world. In Greek thought,
the word daimonion was used to denote a deity, a lesser deity, a divine
power or unknown supernatural force, the human element in touch with the divine
and an intermediary between humans and the gods.[12]
Hellenistic and Roman
mystery religions perceive that the cosmos has its divine order but the humans
are not allowed to participate fully in this divine order because they are
caught up in realm of sense perception and matter, disorder and mortality and
are subject of fate. Salvation can be achieved only through faith in invisible
powers. Therefore the mastery of life depends on the help of otherworldly
powers and the guarantees that extend to life beyond death. This idea of
overcoming death and fate and participating in divine order got superiority
over philosophical doctrines.[13]
2. The Heavenly Hierarchy in Hebrews
The
Hebrews speaks about the heavenly beings such as God, the Son, angels and so
on. The author perceives such beings in the hierarchical order, which is found
especially in chapter 1 where the writer talks about God, the Son and angels.
Following discussion deals the heavenly beings and their hierarchical
relationship.
2.1 God and Christ
a) Hebrews 1 talks about the unique
relationship between God the Father and Christ the son. It is a relationship of
sonship. Jesus only recognized as the son; not the angels. The sonship is divine
decree and favour (1.5).[14]
Further, the sonship portrayed with messianic concept of the Old Testament[15]
and in the eschatological framework.[16]
b) The son is the revelation of the Father God. The
Hebrews starts with the God’s self revelation by the spoken word through the
prophets and the Son. God’s continuing
disclosure finds its ultimate expression in the revelation through the Son. The
revelation through the Son is eschatological; and superior to the revelation in
the Old Testament yet the continuation of the past revelation.
c) Jesus is depicted pre-existed son,
incarnated son, and exalted son. 1.2b-3a talks that the son is the agent of the
creation (1.2) and maintains all things in the world by his powerful word (1.3
cf 2.10); God appointed the son as the legal heir of the creation.[17]
The word avpau,gasma
(1.3) appears in LXX in
connection with wisdom and the word carakth.r (1.3)
indicates an exact representation. Seemed influence of Judean
wisdom tradition, the writer of Hebrews perceives that the son is the
pre-creational Wisdom of God who not only embodies God’s glory and very nature
but also reveals God to the universe -divine government of the world -as he
sustains all things by his omnipotent word.[18]
Further, the incarnated Christ was in total submission and obedience to the
Father God. Hebrews basically sees Christ as heavenly being and his earthly
life is an interlude in a larger heavenly life or only an episode of the higher
existence.[19]
2.2 Christ, Angels and Cosmic Powers
a) Christ’s incarnation entailed the
humiliation of being made “lower than the angels” (2:7, 9).
b) The exalted and enthroned Son is
superior to the angels. To establish this point, Rhee opines that the writer
uses three rounds of the Old Testament quotations.[20]
i) vv. 5-6 indicates the superiority of the position son: the Son is the
begotten of God, and the angels are commanded to worship Him. prwto,tokon (firstborn) indicates the idea of priority and in turn
the superiority in the context of the text.[21]
In fact, angels receive their rank, task and form
from God (1.7). They are the part of the creation order and they are subjected
to the creative activity of God.[22]However,
the son does not belong to the creation order (1 .8-9).
ii) Vv 8-12 talks about son’s characteristics: The Son's throne is
eternal, He loves justice, He is the Creator, and He is eternal. But angels are
subjected for mutability. Through the metaphor of throne of the son in v 8, son
is identified with God.[23]. In vv 8-9, the author places Jesus
superior to angels in nature and function but subordinate to God in function
but on par with the nature.[24] iii)
Vv 13-14 indicates the role of the son -sitting at the right hand of God- which
is superior to that of angels: the ministering spirits for those who will
inherit salvation (v. 14). Vv 7 and 14 imply that angels are ministering
servants of Jesus.[25]
Thus, the Son is superior to the angels in His position, His attributes, and
His role.[26]
c) The author of Hebrews talks about
exalted son in 1.3. God's appointment of the Son as heir of the world is
equated with Jesus sitting down at the right hand of the Majesty on high. It
indicates the supreme exaltation of the son without compromising the rank and
rule of God the Father.[27]
Here the enthroned Christ is not an angelophormic figure who mixed with other
angels.[28]
But angels are subordinated to the son. However, Christ is seated at the right
hand of God, already crowned with glory and honour but not yet being made the
Lord over all things (2.8) which will happen on the day of the Lord. This might
be an apocalyptic victory.[29]
Further, Christ already took victory over the death and in turn over devil
(214-15).
2.3 Heavenly Assembly and Angels
The "cloud
of witnesses" in Heb 12:1 refers OT saints discussed in the previous
chapter. The word μάρτυς refers the person who attests or bears witness in some
sense to what s/he has seen. They are witnesses who testify to the heavenly realities that God
has promised to them and to us. The faith of saints in Heb 11:4-40 eventually
led them into perfection in a heavenly Mount Zion (Heb 12:23) and they now
stand as witnesses to us of the realities of the world to come and the benefits
of entrusting ourselves to faith’s "Pioneer and Perfector," Jesus
(Heb 12:2).[30]
Further, Hebrews 12.22
ff talks about the heavenly Jerusalem and the assembly of angels and righteous
spirits. Heaven is the place of living God, the heavenly Jerusalem. It is a place
of direct access to God, but now it is available to the Christians. There are
innumerable angels around the throne of God. There is assembly of the first
born which means the company of the believers who are enrolled in heaven.[31]
The heavenly company also heroes of the past whose perfection that is
participation in the finished work of salvation had to wait for the Christ
event (11.40).[32] Further, Hebrews 1.14 says
the role of angels as ministers to those awaiting salvation. Nevertheless,
their role will come to an end when salvation arrives to people. It means that God’s
people will no longer need their service.[33]
In fact, humanity's status will then also exceed that of the angels. Thus, the
status of the heavenly assembly will be above that of the angels.
2.4 Holy Spirit
There
are few references about Holy Spirit in Hebrews. Believers are partakers of the
Holy Spirit (6.4) and it seems that the enlightenment and experience of the
heavenly gifts are the work of the Holy Spirit. Holy Spirit is the revealer and
interpreter of the word of God (3.7; 9.8).
Further, Spirit is the part of atoning work of Christ (9.14).[34]
3. The Heavenly Hierarchy and Faith
3.1 Jesus and Faith
Heb 2:13, "I will put my trust in him" applies LXX Isa 8:17 to
Jesus. Jesus appears here to acknowledge his belief
and confidence in God. This confession motif of faith indicates the fidelity of
Jesus as the Son to God in the in a broader epistolary frame. The adjective pisto.j
applied to Jesus in 2:17; 3:2,6. Applying active and passive
meanings of pisto.j that is, faithful and trustworthy, these verses implies the shared faith of Jesus with his
brothers and sisters in God;[35]
and Christ
both as "a trustworthy or reliable high priest" and as "one who
is faithful to God."[36] Jesus is not only "faithful over God's house as
a son" (3:5), but he was also faithful to God who appointed and sent him
(3:1-2; cf. 5:8; 10:7, 9); he is also
the one who trusts in God fully (2:13a; cf. 5:7) as well as one who faithfully
reflects God to humanity and ably represents and intercedes for sinful people
before God (1:3; 7:25; 9:24). Correlatively, Christ portrayed as the mediator
of a new and better covenant (8:6; 9:15; 12:24) and the source of salvation for
those who obey him (5:9) and pioneer and perfecter of the faith (12:2). The chiastic in structure of 12:1-2 focuses on
Jesus as the pioneer and perfecter of pisto.j and
paralleling the faith-life of Christians with the faith-life of Jesus, using
the metaphor of a footrace. αρχηγός and τελειωτής indicate that Jesus is the model and object of
the faith.[37] Jesus victoriously completed the worldly race inherited
the eternal prize. In other words, Jesus is the climax of the examples of faith
because he inaugurated the fulfillment of God's eschatological plan of
salvation and carried it through in his own person. Further, this portrayal has
strong connection with the author’s exhortation to audience for the fidelity
towards Jesus through faith. The whole discussion points out two things in
relation between faith and heavenly hierarchy:
i.
Jesus keeps fidelity to God as an incarnated and exalted Son.
It means Jesus depends on God. He is also trustworthy before God. The
implication is that faith has a positive role in the hierarchical relationship
between God and Jesus (functional).
ii.
Jesus is the example for achieving the eschatological
salvation that he himself inaugurated through showing the ultimate and supreme example
of faith. Thus, salvation is available to everyone who believes and obeys
Jesus. This eschatological salvation is participation of believers in the heavenly
hierarchy through faith in Christ now and eschatological culmination.
(following discussion may support this).
3.2 Faith and Unseen Realities
In moral categories, faith in Hebrews
is proper response to God’s act of salvation through the moral quality of
firmness, fidelity and reliability which constantly expressed in Christian living.[38]
In addition, Deniss Hamm summarizes the concept of faith outside the Hebrews 11
as follows: “Faith is obedience to
divine initiative. It involves trust in God who will keep his promises. It is
the opposite of apistia ("infidelity"), apeitheia ("disobedience"),
and hypostole ("apostasy"). It expresses itself in patience,
perseverance, and a bold confidence in the face of trials. Faith is boldness to
"approach" God”[39]
In
Hebrews 11, Faith includes the transcended and
eschatological aspects. Faith in Hebrews 11 is the faculty to
perceive the unseen realities of the unseen world and to make such things as
the goal of one’s own life.[40] “Now faith is the assurance of things hoped for, the
conviction of things not seen” (11.1).
Faith enables someone to see the unseen world of God and to have an
apocalyptic hope. Faith is the means by which one can get
the access to invisible world of realities. Faith is foundation of a positive
attitude towards the future that remains as hope. It is matter of living in the
present in the light of future, because the completion of God’s plan of
salvation has already been reached in the person Jesus.[41] Thus,
faith in Hebrew is not only eschatological but also realization and the proof
of the metaphysically superior, transcendental and stable realities.[42] In
Hebrews, such realities are mentioned as unshaken kingdom (12.28), heavenly
city (12.22) and so on where the heavenly assembly of the believers who
enrolled in the heaven may reach. . The aim of the community of the believers
is to reach such invisible eschatological kingdom which already exists in
heaven. It is a stereological. Hebrews
says Christian existence is a pilgrimage to the heaven through faith in Jesus
(9:15; 11:8; cf. 6:17; 11:7; 1:14; 6:12). The eschatological salvation portrayed
by Hebrews is that reaching the heavenly assembly of believers in the heavenly
city by having faith in Jesus who, author of salvation and faith, already
exalted and enthroned to heaven. Thus, faith in Jesus will enable a believer to
enter into heavenly hierarchy from the existence of this world.
Evaluation and Conclusion
From the above discussion, following heavenly hierarchies can
be found and which can be illustrated as follows:
a)
Jewish understanding:
b)
Christian Understanding:
Incarnated son was made lower than
angels at least in form but it seems hard to conclude that incarnated son made
lower than angels in the hierarchical relationship described in (b). Because,
incarnated son might have kept the hierarchical relationship with Father through
faith-trustworthy and faithfulness- in Father. Further, the hierarchical
relationship exists only in functional area among Father, Son and Holy Spirit.
Christian
concept of the heavenly hierarchy differs from that of Jewish in following
aspects: Angels were intermediaries in Jewish understanding but in Christian
understanding Jesus is the mediator between God and human and through him one
can participate in heavenly hierarchy by enrolling in heaven. Moreover,
believers of Christ can have victory over demonic powers. And son has major
role in defining the heavenly hierarchical relationship.
Hebrews
perceives that eschatological salvation is entering onto the unshaken invisible
heavenly Jerusalem through Jesus, the mediator and author of the salvation through
faith in Jesus. It is a pilgrimage to
heaven. It is entering heavenly hierarchy from the existence of the earth
through faith. Thus, faith perceived not only in moral categories but also
perception in the terms of the transcendental realities in the heaven. In
short, it seems that faith in Jesus will enable one to overcome earthly world
and enter into the heavenly hierarchy that is the assembly of believers in
heaven. Thus, faith has a positive role in defining the heavenly hierarchical
relationship between Jesus and Father and believers of Jesus and members of the
heavenly hierarchy. And the cosmology of the Hebrews seems interlinked the
eschatology and heavenly hierarchy and it also places origin (pre-existence)
and existence of Son in its centre.
One
may find tremendous similarity between Platonic and Aristotelian cosmology and
Greco-Roman mystery religion cosmology and understanding of Hebrews about
eschatological salvation as participation of heavenly hierarchy by having faith
in heavenly being Jesus.
[1]J.Lunde, “Heaven,” Dictionary
of Jesus and the Gospels, edited by Green, Joel G.; McKnight, Scot; Marshall,
I. Howard (Illinois: Inter Varsity Press,1992),307..
[1] John
Holder, The Intertestamental Period
(Delhi: ISPCK,1994),81.
[1] Christopher
Rowland, Christian Origins (London:
ISPCK,1985), 33-34.
[1] David F.
Hinson, Theology of the Old Testament
(Delhi:ISPCK,1990),49-50.
[1] Holder, op.cit.,82.
[1] James Dunn,
Unity and Diversity in the New Testament
(London: SCM Press,1977),314-315.
[1] J.Daryl Charles, “The
Angels, Sonship and Birthright in the Letter to the Hebrews,” Journal of Evangelical Theological Studies 33/2
(June,1990):172.
[1] D. A.
deSilva, “Heaven, New Heaven,” Dictionary of the Later New Testament & Its Developments, edited by Ralph P. Martin and Peter H Davids (Illinois: Inter Varsity
Press,1998),439-440.
[1] G.H
Twelftree, “Demon, Devil, Satan,” Dictionary of Jesus and the Gospels,
edited by Green, Joel G.; McKnight, Scot; Marshall, I. Howard (Illinois: Inter
Varsity Press,1992),164.
[1]D. A.
deSilva, op.cit. 439-440.
[1] Ibid.,440.
[1] Twelftree,
op.cit., 164.
[1] Helmut
Koester, History, Culture, and Religion
of the Hellenistic Age (Philadelphia: Fortress Press, 1980),200-203.
[1] Lane,
William L., Word Biblical Commentary, Volume 47a: Hebrews 1-8, (Dallas,
Texas: Word Books,
Publisher) 1998.
[1] Barnabas Lindars, The Theology of the Letter to the Hebrews
(Cambridge: Cambridge University JPress,1991),35-36.
[1] James D. G
Dunn, Christology in the Making A New
Testament Inquiry into the Origins of the Doctrine of the Incarnation (Michigan: William B
Eerdmans Publishing Company, 1980),53.
[1] Charles,
op.cit.,178.
[1] Mikeal
C. Parsons, “Son and High Priest: A Study in the Christology of Hebrews,” Evangelical
Quarterly
60
(1988): 202; Lane, William L., Word Biblical Commentary, Volume 47a: Hebrews
1-8, (Dallas, Texas: Word Books, Publisher) 1998.
[1] Dunn, Christology
in the Making……,52.
[1] Victor Rhee,
“Christology and the Concept of Faith in Hebrews 1.1-2.4,” Bibliotheca Sacra 157 (April-June, 2000):179.
[1] James Moffatt, A Critical and Exegetical Commentary on the
Epistle to the Hebrews (Edinburgh: T&T Clark, 1924),11.
[1] Lane, op.cit.,
[1] Timo
Eskola, Messiah and the Throne
(Tubigen: JCB Mohr, 2001),205.
[1] Murray
J. Harris, “The Translation and significance of ‘O ΘΕΟΣ in Hebrews 1:8-9,” Tyndale Bulletin 36
(1985): 162.
[1] J Darly Charles, “The
Angels, Sonship and Brightness in the Letter to the Hebrews,” Journal of the Evangelical Theological
Society33/2(June,1990):176.
[1] Rhee, op.cit.,179.
[1] Lane, op.cit.,
[1] Eskola,op.cit.,210.
[1] Robert L. Brawley, “Discursive
Structure and the Unseen in Hebrews 2:8 and 11:1: A Neglected Aspect of the
Context,” Catholic Biblical Review55
(1993):96.
[1] S.M Baugh, “The Cloud of Witness in
Hebrews 11,” Westminister Theological Journal
68 (2006):120.
[1] Lindars, op.cit.,115.
[1] Ibid.,119.
[1] Kenneth L.
Schenck, “A Celebration of the Enthroned Son: The Catena of Hebrews 1,” Journal of Biblical Literature 120/3
(2001):475.
[1] Donald
Guthrie, New Testament Theology
(Secunderabad: OM Books, 1961), 567.
[1] Deniss Hamm, “Faith in
the Epistle to the Hebrews: The Jesus Factor,” Catholic Biblical Quarterly 52 (1990): 282.
[1] Todd D. Still,
“Christos as Pistos:The Faith(fullness) of Jesus in the Epistle to the
Hebrews,” Catholic Biblical Quarterly 69(2007):748.
[1] Victor Rhee, “Chiasm and the Concept of Faith in Hebrews 12:1-29,” Westminister Theological Journal 62
(2001): 272-274.
[1]
Lindars,op.cit.,109-110.
[1] Deniss
Hamm, “Faith in the Epistle to the Hebrews: The Jesus Factor,” Catholic Biblical Quarterly 52 (1990):276.
[1]G.E. Ladd, A Theology of the New Testament (Michigan: William B
Eerdmans Publishing Company, 1974),584.
[1] Lindars,op.cit.,115.
[1] James
W. Thomson, The Beginning of Christian
Philosophy The Epistle to the Hebrews (Washington: The Catholic Association
of America,1982),73.
[1] J.Lunde, “Heaven,” Dictionary
of Jesus and the Gospels, edited by Green, Joel G.; McKnight, Scot; Marshall,
I. Howard (Illinois: Inter Varsity Press,1992),307..
[7] J.Daryl Charles, “The
Angels, Sonship and Birthright in the Letter to the Hebrews,” Journal of Evangelical Theological Studies 33/2
(June,1990):172.
[8] D. A.
deSilva, “Heaven, New Heaven,” Dictionary of the Later New Testament & Its Developments, edited by Ralph P. Martin and Peter H Davids (Illinois: Inter Varsity
Press,1998),439-440.
[9] G.H
Twelftree, “Demon, Devil, Satan,” Dictionary of Jesus and the Gospels,
edited by Green, Joel G.; McKnight, Scot; Marshall, I. Howard (Illinois: Inter
Varsity Press,1992),164.
[13] Helmut
Koester, History, Culture, and Religion
of the Hellenistic Age (Philadelphia: Fortress Press, 1980),200-203.
[14] Lane,
William L., Word Biblical Commentary, Volume 47a: Hebrews 1-8, (Dallas,
Texas: Word Books, Publisher) 1998.
[15] Barnabas Lindars, The Theology of the Letter to the Hebrews
(Cambridge: Cambridge University JPress,1991),35-36.
[16] James D. G
Dunn, Christology in the Making A New
Testament Inquiry into the Origins of the Doctrine of the Incarnation (Michigan: William B
Eerdmans Publishing Company, 1980),53.
[18] Mikeal
C. Parsons, “Son and High Priest: A Study in the Christology of Hebrews,” Evangelical
Quarterly
60
(1988): 202; Lane, William L., Word Biblical Commentary, Volume 47a: Hebrews
1-8, (Dallas, Texas: Word Books, Publisher) 1998.
[20] Victor Rhee,
“Christology and the Concept of Faith in Hebrews 1.1-2.4,” Bibliotheca Sacra 157 (April-June, 2000):179.
[21] James Moffatt, A Critical and Exegetical Commentary on the
Epistle to the Hebrews (Edinburgh: T&T Clark, 1924),11.
[22] Lane, op.cit.,
[23] Timo
Eskola, Messiah and the Throne
(Tubigen: JCB Mohr, 2001),205.
[24] Murray
J. Harris, “The Translation and significance of ‘O ΘΕΟΣ in Hebrews 1:8-9,” Tyndale Bulletin 36
(1985): 162.
[25] J Darly Charles, “The
Angels, Sonship and Brightness in the Letter to the Hebrews,” Journal of the Evangelical Theological
Society33/2(June,1990):176.
[26] Rhee, op.cit.,179.
[27] Lane, op.cit.,
[28] Eskola,op.cit.,210.
[29] Robert L. Brawley,
“Discursive Structure and the Unseen in Hebrews 2:8 and 11:1: A Neglected
Aspect of the Context,” Catholic Biblical
Review55 (1993):96.
[30] S.M Baugh, “The Cloud of Witness in
Hebrews 11,” Westminister Theological
Journal 68 (2006):120.
[33] Kenneth L.
Schenck, “A Celebration of the Enthroned Son: The Catena of Hebrews 1,” Journal of Biblical Literature 120/3
(2001):475.
[35] Deniss Hamm, “Faith in
the Epistle to the Hebrews: The Jesus Factor,” Catholic Biblical Quarterly 52 (1990): 282.
[36] Todd D. Still, “Christos
as Pistos:The Faith(fullness) of Jesus in the Epistle to the Hebrews,” Catholic Biblical Quarterly 69(2007):748.
[37] Victor Rhee, “Chiasm and the Concept of Faith in Hebrews 12:1-29,” Westminister Theological Journal 62
(2001): 272-274.
[39] Deniss
Hamm, “Faith in the Epistle to the Hebrews: The Jesus Factor,” Catholic Biblical Quarterly 52 (1990):276.
[40]G.E. Ladd, A Theology of the New Testament (Michigan: William B
Eerdmans Publishing Company, 1974),584.
[42] James
W. Thomson, The Beginning of Christian
Philosophy The Epistle to the Hebrews (Washington: The Catholic Association
of America,1982),73.
A Paper presented on October 28nd, 2010 in The Department of New Testament of the United Theological College, Bangalore
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