This doctrinal point could not be understood by the religious of his time, precisely because all references to the Messiah they took were seen as a king, and not as a prophet, as Moses introduced Him. We have the witness of Jesus himself,

Ought not Christ to have suffered these things, and to enter into his glory?  …   And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: Luke 24:26, 46

In the accounts of the book of the Acts of the Apostles, it is recorded that the proclamation of the Gospel took time to explain why it was necessary for Jesus to suffer,

But those things, which God before had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Acts 3:18

Opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ.     Acts 17:3

That Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. Acts 26:23

The doctrinal theme of Christ’s suffering is contained in most of the writings of the Apostle Paul. Paul even presents it as a requirement to participate in the benefits of the Kingdom, …

And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. Romans 8:17

… according to Paul, the theme is necessary to understand that persecution is an element of the life of faith, and why we should glory in it …

As many as desire to make a fair shew in the flesh, they constrain you to be circumcised; only lest they should suffer persecution for the cross of Christ. Galatians 6:12

For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews:    1^st. Thessalonians 2:14

The apostle Peter on the other hand establishes the value of suffering as a dignity of faith in Jesus,

Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; 1^st. Peter 4:1

The reason why the suffering of Christ arises in Abel,

But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.  …  ⁸And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. Genesis 4:5-8

It was not possible for the Christ to be less than Abel, who for having presented a pleasing offering to Jehovah God suffered at the hands of Cain.

By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts: and by it he being dead yet speaketh. Hebrews 11:4

So, the Christ who would offer an offering to Jehovah more pleasing than Abel for sin, had to walk the same path of Abel’s suffering, since his blood cried out to God from the earth for redemption.

That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar. Matthew 23:35

It was also, the way to snatch to him who by the death of Abel obtained the empire of the death over the humanity,

Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; Hebrews 2:14

By virtue of Jesus is the son of Abraham, the suffering of Christ is represented by Isaac when God demanded Abraham sacrifice him on Mount Moriah.

And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. Genesis 22:2

By virtue of Jesus is the son of David, the suffering of Christ is unveiled by David’s suffering and pursuit because of Samuel’s anointing upon him,

After whom is the king of Israel come out? after whom dost thou pursue? after a dead dog, after a flea.    1 Samuel 24:14

And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand?  …   ²⁰Now therefore, let not my blood fall to the earth before the face of the LORD: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains. 1 Samuel 26:18, 20

The suffering of Christ comes to light year after year throughout the rite of sacrifice of the Passover of the LORD, designated the tenth of the first month but sacrificed on the 14th, to remember the tenth plague in Egypt, which passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.

And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.     Luke 22:19

The suffering of Christ is explained to the people by the annual sacrifice of the lamb, the tenth of the seventh month, when the high priest entered the most holy place to atone for the sins of the nation.

Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. Leviticus 23:27

John the Baptist referred to this type of sacrifice, when he proclaimed around Jesus the day he was baptized by him, that he was the Lamb of God who takes away the sin of the world.

The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29

Additionally, every daily sacrifice that the people presented for their own sins and transgressions established the prophetic teaching that it was necessary for the Christ to suffer and undergo for the sake of the people themselves.

And ye know that he was manifested to take away our sins; and in him is no sin. 1^st. John 3:5

It was prophesied, even, by Caiaphas himself, high priest of the time of Jesus,

Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. John 11:50

There is still another topic to discuss within the doctrine of Christ, the return of Jesus to the earth, but this doctrine will be treated in a separate section.

The apostate and pagan doctrines distort the divinity of Jesus by making him look like a spiritual being of the same rank as an angel, denying that Jesus is God himself; such a postulate is heretical and is not part of the doctrine of Christ.

The writer of the Epistle to the Hebrews states bluntly that Jesus is not an angel, nor any other angelic creature, but God himself. To explain it, the writer asks two questions. The first question is,

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? … Hebrews 1:5a

And the second question,

… And again, [unto which of the angels said he] I will be to him a Father, and he shall be to me a Son?      Hebrews 1:5b

The apostle poses the questions in such a way that who reads them understands that at no time has God given such designation to any angel. However, the apostle answer each questions by reviewing specific texts of the Law and the Psalms that declare that only once has God given such designation, and has it been to the Son.

The first reference that the apostle makes of the Son is found in verse 5,

For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?

The response of the apostle makes reference to two texts of the Old Testament, one of the Psalms, in Psalm 2: 7, …

I will declare the decree: the LORD hath said unto me, Thou art my Son; this day have I begotten thee.

… And the other reference, from the second book of Samuel, chapter 7, verse 14,

I will be his father, and he shall be my son. If he commit iniquity, I will chasten him with the rod of men, and with the stripes of the children of men:

According to both texts, according to the writer, in none of them such designation of the Lord was declared to an angel, but only to the offspring of David, that is, to the Christ.

In verse 6 of the same chapter of the epistle to the Hebrews, the apostle again states categorically that Jesus is not an angel,

And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him.

Reference taken from Deuteronomy 32:43. It does not appear the same in most English versions because the writer’s reference follows the version of the Septuagint. The New American Bible (Revised Edition) (NABRE), translates the text in the following way,

Exult with him, you heavens, bow to him, all you divine beings!

The text states that the Son (Jesus) is God, before whom the angels prostrate themselves.

Then, in verses 8 and 9, the apostle forewarns that the words that have been declared to the Son have never been given to any of the angels,

But unto the Son he saith, Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of thy kingdom. ⁹Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

The apostle takes on this occasion the text of Psalm 45: 6, 7:

Thy throne, O God, is for ever and ever: the scepter of thy kingdom is a right scepter. ⁷Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows.

Notice how the psalmist addresses God highlighting the greatness of His Kingdom, but a few lines below says, “God hath anointed thee,” as if it were a man. The apostle states that the psalm of David is a prophecy about the Son, Jesus, chosen by God the Father, who is far above the angels.

The other texts that the apostle quotes to prove that Jesus is not an angel are found in verses 10 through 12:

And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: ¹¹They shall perish; but thou remainest; and they all shall wax old as doth a garment; ¹²And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.                                              Hebrews 1:10-12

The text to which the apostle refers is found in Psalm 102: 25-27,

Of old hast thou laid the foundation of the earth: and the heavens are the work of thy hands. ²⁶They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: ²⁷But thou art the same, and thy years shall have no end.

In the Psalm what it seems are David’s words to God highlighting his Presence in Jerusalem, in reality they are prophetic words to the “son of David” who is to reign the earth from Jerusalem, “When the people are gathered together, and the kingdoms, to serve the LORD“. The Son of David is the Messiah (The Christ, in Greek).

He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: Luke 1:32

The conclusion of the psalm highlights the Lordship of Christ over his people.

The children of thy servants shall continue, and their seed shall be established before thee.

In his mission to show that Jesus is not an angel but God himself, the writer of the Epistle to the Hebrews quotes the texts of the Law and the Psalms, and shows how God-Father has decreed that the Son is the heir of everything, and that such a decree has never been addressed to any angel.

In the conclusion, in verse 7, the writer presents the only time God-Father has addressed to define the angels, and the terms under which he defined them.

And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.

This reference is taken from Psalm 104:4,

Who maketh his angels spirits; his ministers a flaming fire:

Then, in verses 13 and 14 of chapter one of Hebrews, the apostle again emphasizes that angels are spirits, and that they are at the service of the heirs of salvation.

But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? ¹⁴Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

Definitely, Jesus is not an angel, He is God himself manifested according to the time established for the redemption and salvation of humanity that recognizes Him and submits to his Lordship.

This is the main column of the doctrine of salvation, …

Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Hebrews 1:2

… and spiritual base for the participation of the faithful in the partition of spiritual gifts, …

But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.   1^st. Corinthians 7:17

… of the ministries and the operations of the Holy Spirit.

But unto every one of us is given grace according to the measure of the gift of Christ. ⁸Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.  …    ¹¹ And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; Ephesians 4:7-11

Jesus is the son of the promise by whom the inheritance of the Kingdom of Heaven is established. Notice the instruction given to Abraham:

And, behold, the word of the LORD came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir. Genesis 15:4

The apostle Paul stated that the son of Abraham is not Isaac, but Jesus,

Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16

For the reason that Jesus is the heir of the promises, those who recognize him and submit to his Lordship are constituted joint-heirs,

And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. Romans 8:17

The Promise of the Father to Abraham makes the joint-heirs participate in all activity and participation of the Holy Spirit,

Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear.  …   ³⁹For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Acts 2.33-39

The same stipulation applies to Gentiles,

That the Gentiles should be fellow heirs, and of the same body, and partakers of his promise in Christ by the gospel: Ephesians 3:6