The Title Jesus In The Letter To The Hebrews

by W. Bunting, Ayr | Category: The Title Jesus In The Letter To The Hebrews | Jan 1970

"Thou shalt call his name JESUS; for it is He that shall save His

people from their sins" (Matthew 1.21).

Such were the words conveyed to Joseph by the angel of the Lord. The title Jesus is associated with His incarnation, and one authority defines the meaning of the title as "the salvation of Jah". It is the translation of the Hebrew word Jahoshua.

In the four Gospels the name Jesus is used some 566 times, but throughout the remainder of the New Testament it is used sparingly. In all the letters from the pen of the apostle Paul there are only eight passages in which the Lord is named as Jesus. In the Gospels there is not an instance where the disciples refer to the Lord as Jesus, and indeed, their choice of name has the commendation of the Lord Himself, "Ye call Me, Master, and, Lord: and ye say well; for so I am" (John 13.13). This is borne out in a remarkable way in John, chapter 20. When Mary Magdalene found the stone taken away from the tomb her message to Simon Peter and the other disciple was, "They have taken away the Lord out of the tomb, and we know not where they have laid Him". Later her reply to the two angels was, "They have taken away my Lord, and I know not where they have laid Him". When the Lord revealed Himself to her in the use of her own name, Mary, her exclamation in Hebrew was "Rabboni; which is to say, Master". In the same chapter we are told that Thomas refused to believe his fellow disciples when they told him, "We have seen the Lord". However, eight days later when the Lord showed Thomas His pierced hands and side his immediate response was, "My Lord and my God".

We are not told who wrote the letter to the Hebrews. The headings of the books of the New Testament are no part of the original text. This fact is stated towards the end of the preface to the Revised Version of the New Testament. There has never been any doubt that the letter to the Hebrews is an important part of the inspired Scriptures. In this letter the writer uses the title Jesus nine times, and our purpose is to look somewhat closely at the relevant passages, and maybe, we shall find some special significance in the use of that name.

"But we behold Him who hath been made a little lower than the angels, even Jesus, because of the suffering of death crowned with glory and honour, that by the grace of God He should taste death for every man" (Hebrews 2.9).

Two points in this verse are worth observing. First, the Revisers have considered it necessary to insert the word even in italics before the name Jesus. This, of course, indicates that the word inserted has no place in the original text, but was considered necessary in our language to maintain the sense. The whole purpose of this verse is to concentrate the reader's thought on Jesus. Second, it seems necessary to observe that the adverb now is not found in either the Authorised or Revised Versions before the words "crowned with glory and honour". We rejoice in the fact that our Lord Jesus Christ is now crowned with glory and honour - "Wherefore also God highly exalted Him, and gave unto Him the name that is above every name" (Philippians 2.9). We must remember that the name Jesus is used in the particular verse we are now considering. In order that He might accomplish God's great plan of salvation He became the Man of Sorrows and His crowning with glory and honour was because of, or to fit Him for, the suffering of death. Although He came in the likeness of sinful flesh He was still the Son of God, and glory and honour were still His. The expression "a little lower than the angels" is worthy of consideration. The Revisers have inserted a marginal reading "for a little while lower". It is understood that the phrase may mean in a small degree, or for a short time. The former is thought by many to be the meaning of the original. One of the outstanding features of the first chapter of the letter to the Hebrews is to show the superiority of the Son to angels. Yet by the grace of God He tasted death for every man.

"Wherefore, holy brethren, partakers of a heavenly calling, consider the Apostle and High Priest of our confession, even Jesus" (Hebrews 3.1).

The Authorised Version gives the title as Christ Jesus, but it is understood that the best manuscripts omit "Christ". The writer addresses his readers as holy brethren, and our minds are cast back to the sanctified ones referred to in verses 11 and 12 of chapter 2, "For which cause He is not ashamed to call them brethren, saying,

"I will declare Thy name unto My brethren, In the midst of the congregation (church) will I sing Thy praise".

They are also referred to as partakers, or sharers, in a calling which is heavenly in contrast to those of an earlier dispensation whose calling was of this earth.

When considering the greatness of Melchizedek the priest of God Most High we find the words, "Now consider how great this man was, unto whom Abraham, the patriarch, gave a tenth out of the chief spoils" (Hebrews 7.4). In this instance

the word consider (Gk. theoreo) means to view, to look. On the other hand, in the verse now under review the word consider (Gk. katanoeo) means to perceive thoroughly (with the mind). Well may we attempt to perceive thoroughly the Apostle and High Priest of our confession or profession, Jesus. The One who came out from God-the One sent forth-with the message of God to His people, and the High Priest who has gone back to God to meet the need of His people. He is the merciful and faithful High Priest made like unto His brethren, possessed of sympathy for their weaknesses, and able to succour those that are tempted. The main purpose of this verse is summed up in the word "consider". May we perceive with some degree of thoroughness the Apostle and High Priest of our confession, JESUS.

"Having then a Great High Priest, who hath passed

through the heavens, Jesus the Son of God, let us hold fast our confession" (Hebrews 4.14).

Attention should be drawn to the expression "passed through the heavens", not "passed into the heavens" as in the Authorised Version. The allusion is surely to the solemn action of the high priest once in the year' passing through from the holy to the most holy place to offer for his own sins, and for the sins of the people. It is well to note that the One who has passed through the heavens is none other than Jesus the Son of God. He is able to make propitiation for the sins of the people. On the one hand He knows every step of the disciple pathway, being tempted in all points like as we are. He is also the holy, guileless, undefiled High Priest, able to meet our need as erring ones.

In view of the fact that we have such a One to support and sustain us we are exhorted to hold fast our confession. Three times the writer to the Hebrews uses the word confession. Dr Young defines it as "saying the same thing". The Lord has committed to us His mind in His word, and it is our responsibility to hold fast to that, in short, to hold fast our confession.

"Whither as a forerunner Jesus entered for us, having become a High Priest for ever after the order of Melchizedek" (Hebrews 6.20).

It is interesting to observe that the word from Psalm 110.4,

"Thou art a priest for ever

After the order of Melchizedek"

is used three times by the writer, Hebrews 5.6; 7.17; 7.21,

although the last mentioned omits the reference to the order of Melchizedek. Truly a threefold cord is not quickly broken.

In the preceding verses attention is drawn to the hope set before us. This hope has a solid and sure basis, and indeed, the writer uses the analogy of a ship's anchor and adds the words "both sure and stedfast". The Lord is the hope of His people, and in this particular verse the Forerunner is Jesus who has entered within the veil. His priesthood is after the order of Melchizedek, which unlike the Levitical priesthood did not depend on descent from a particular family, but was a personal office. The One whose name was signified prior to His birth now represents us within the veil. The writer to the Hebrews sums up the things he has been setting forth with the statement, "The chief point is this: We have such a High Priest, who sat down on the right hand of the throne of the Majesty in the heavens" (Hebrews 8.1).

"By so much also hath Jesus become the Surety of a better covenant" (Hebrews 7.22).

Here the words "by so much" reveal a comparison between our High Priest and the Levitical priesthood. They assumed the office as the sons of Levi, but our High Priest was confirmed in His office by an oath: "The Lord sware and will not repent Himself, Thou art a Priest for ever" (Hebrews 7.21). His priesthood is for ever, in contrast to that of the sons of Levi whose office passed to another on the death of the holder. His priesthood is unchanging and inviolable.

It needs, however, to be emphasised that it is JESUS who is the Surety or Guarantor of this better covenant. In the light of the unchanging nature of His priesthood we have the encouraging words, "Wherefore also He is able to save to the uttermost them that draw near unto God through Him, seeing He ever liveth to make intercession for them" (Hebrews 7.25).

W. Bunting, Ayr | Jan 1970
The Title Jesus In The Letter To The Hebrews