Jesus' Pre-Existent Glory and Angelic Hierarchy
Jesus' Pre-Existent Glory and Angelic Hierarchy
The concept of Jesus' pre-existent glory is rooted in biblical passages that describe his divine nature and role in creation. According to John 1:1-5, Jesus is the Word who was with God and is God, and through whom all things were made [1]. This pre-existent glory is also referenced in Philippians 2:6, which states that Jesus existed in the form of God before his incarnation.
The biblical account of Jesus' pre-existent glory is closely tied to his relationship with the angelic hierarchy. In Hebrews 1:3, Jesus is described as the radiance of God's glory and the exact representation of his being, and is said to be superior to the angels [2]. The author of Hebrews argues that Jesus' superiority to the angels is evident in his name, which is more excellent than theirs (Hebrews 1:4) [3].
The early church fathers also grappled with the relationship between Jesus and the angelic hierarchy. According to Hippolytus, Jesus' pre-existent glory is evidence of his divinity, as he had glory before the foundation of the world [5]. John Calvin notes that Jesus is called the "Angel" in Malachi 3:1, but this title is understood in the context of his role as Mediator, rather than as a member of the angelic hierarchy [6].
The Catholic tradition has developed a complex understanding of the angelic hierarchy, with Thomas Aquinas arguing that the angels are ordered into different grades and hierarchies [4]. Aquinas also addresses the question of whether Christ is the head of the angels, concluding that he is, as both men and angels are ordained to the same end, namely the glory of God [7].
Reformed theologians such as Charles Hodge have also explored the relationship between Jesus and the angelic hierarchy, emphasizing that Jesus' kingdom is not limited to humans, but includes the angels as well [8]. The biblical account of Jesus' pre-existent glory and his relationship to the angelic hierarchy continues to be a subject of theological reflection and interpretation across different Christian traditions.
The distinction between Jesus' divine nature and the angelic hierarchy is crucial in understanding his pre-existent glory. While the angels are creatures, Jesus is the creator, as evidenced in John 1:3 and Colossians 1:16 [1]. This distinction underscores Jesus' superiority to the angels and highlights the significance of his pre-existent glory.
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: Excellency and Glory of Christ, The — As God -- Joh 1:1-5; Php 2:6,9,10. As the Son of God -- Mt 3:17; Heb 1:6,8. As one with the Father -- Joh 10:30,38. As the First-born -- Col 1:15,18. As the First-begotten -- Heb 1:6. As Lord of lords, &c -- Re 17:14. As the image of God -- Col 1:15; Heb 1:3. As creator -- Joh 1:3; Col 1:16; Heb 1:2. As the Blessed of God -- Ps 45:2. As Mediator -- 1Ti 2:5; Heb 8:6. As Prophet -- De 18:15,16; Ac 3:22. As Priest -- Ps 110:4; Heb 4:15. As King -- Isa 6:1-5; Joh 12:41. As Judge -- Mt 16:27; 25:31,33. As Shepherd -- Isa 40:10,11; Joh”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Glory of God, The — Exhibited in Christ -- Joh 1:14; 2Co 4:6; Heb 1:3. Exhibited in His name. -- De 28:58; Ne 9:5. His majesty. -- Job 37:22; Ps 93:1; 104:1; 145:5,12; Isa 2:10. His power. -- Ex 15:1,6; Ro 6:4. His works. -- Ps 19:1; 111:3. His holiness. -- Ex 15:11. Described as Great. -- Ps 138:5. Eternal. -- Ps 104:31. Rich. -- Eph 3:16. Highly exalted. -- Ps 8:1; 113:4. Exhibited to Moses. -- Ex 34:5-7; 33:18-23. Stephen. -- Ac 7:55. His Church. -- De 5:24; Ps 102:16. Enlightens the Church -- Isa 60:1,2; Re 21:11,23. Saints desire to behold -- Ps 63:2; 90:16. God”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1:4: The apostle, having proved the pre-eminence of the gospel above the law from the pre-eminence of the Lord Jesus Christ above the prophets, now proceeds to show that he is much superior not only to the prophets, but to the angels themselves. In this he obviates an objection that the Jewish zealots would be ready to make, that the law was not only delivered by men, but ordained by angels (Gal 3:19), who attended at the giving forth of the law, the hosts of heaven being drawn forth to attend the Lord Jehovah on that awful occasion. Now the angels are very glorious be”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part (Prima Pars), Of the Angelic Degrees of Hierarchies and Orders, Art. 7: Article: Whether the orders will outlast the Day of Judgment? I answer that, In the angelic orders we may consider two things; the distinction of grades, and the execution of their offices. The distinction of grades among the angels takes place according to the difference of grace and nature, as above explained (Article [4]); and these differences will ever remain in the angels; for these differences of natures cannot be taken from them unless they themselves be corrupted. The differen”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — CHAP. XVI.(6) ARGUMENT.--AGAIN FROM THE GOSPEL HE PROVES CHRIST TO BE GOD. (part 3): before the foundation of the world, since He Himself was not in existence. But indeed man could not have glory before the foundation of the world, seeing that he was after the world; but Christ had--therefore He was before the world. Therefore He was not man only, seeing that He was before the world. He is therefore God, because He was before the world, and held His glory before the world. Neither let this be explained by predestination, since this is not s”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 30: in our salvation, to admire the manifold grace of God in the Church, to be under Christ their head. To the same effect is their frequent appearance to the holy patriarchs in human form, their speaking, and consenting to be hospitably entertained. Christ, too, in consequence of the supremacy which he obtains as Mediator, is called the Angel ( Mal. 3:1 ). It was thought proper to touch on this subject in passing, with the view of putting the simple upon their guard against the foolish and absurd imaginations which, suggested by Satan”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Grace of Christ as He Is the Head of the Church, Art. 4: Article: Whether Christ is the Head of the angels? I answer that, As was said above (Article [1], ad 2), where there is one body we must allow that there is one head. Now a multitude ordained to one end, with distinct acts and duties, may be metaphorically called one body. But it is manifest that both men and angels are ordained to one end, which is the glory of the Divine fruition. Hence the mystical body of the Church consists not only of men but of angels. Now of all this mul”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 124: § 4. The Kingdom of Glory. The Scriptures teach that when Christ shall come again, He will gather his people into the kingdom prepared for them from the foundation of the world. Concerning that kingdom it is taught, — 1. That it shall consist only of the redeemed. None but the regenerate or converted can enter that kingdom. The tares are to be separated from the wheat. The evil, we are told ( Gal. v. 21 ), “shall not inherit the kingdom of God.” Nothing that defiles or is untrue can enter there. 2. Those counted worthy of that kingdom sh”