hast loved righteousness, and hated iniquity;Therefore God, Thy God, hath anointed Thee
With the oil of gladness about Thy fellows.
And,
Thou, Lord, in the beginning hast laid the foundation of the earth,
And the heavens are the works of Thy hands:
They shall perish; but Thou continuest:
And they all shall wax old as doth a garment;
And as a mantle shall Thou roll them up,
As a garment, and they shall be changed:
But Thou art the same,
And Thy years shall not fail.
But of which of the angels hath He said at any time,
Sit Thou on My right hand,
Till I make Thine enemies the footstool of Thy feet?
Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?
Therefore we ought to give the more earnest heed to the things that were heard, lest haply we drift away from them. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense of reward; how shall we escape, if we neglect so great salvation? which having at the first been spoken through the Lord, was confirmed unto us by them that heard; God also bearing witness with them, both by signs and wonders, and by manifold powers, and by gifts of the Holy Ghost according to His own will” (Heb. i. 4–ii. 4, R.V.).
Christ is Son of God, not in the sense in which angels, as a class of beings, are designated by this name, but as He Who has taken His seat on the right hand of the Majesty on high. The greatness of His position is proportionate to the excellency of the name of Son. This name He has not obtained by favour nor attained by effort, but inherited by indefeasible right. Josephus says that the Essenes forbade their disciples to divulge the names of the angels. But He Who has revealed God has been revealed Himself. He is Son. Which of the angels was ever so addressed? To speak of the angels as sons and yet say that not one of them individually is a son may be self-contradictory in words, but the thought is consistent and true.
From the pre-existent Son, regarded as the idealised theocratic King, the Apostle passes to the incarnate Christ, returning to the world which He has redeemed, and out of which He brings11 many sons of God unto glory. God brings Him also in as the First-begotten among these many brethren. But our Lord Himself describes His coming. “The Son of man shall come in His glory, and all the angels with Him.”12 In allusion to this saying of Christ, the Apostle applies to His second advent the words which in the Septuagint Version of the Old Testament are a summons to all the angels to worship Jehovah. They are the Son’s ministers. Like swift winds, they convey His messages; or they carry destruction at His bidding, like a flame of fire. But the Son is enthroned God for ever. The sceptre of righteousness, by whomsoever borne, is the sceptre of His kingdom; all thrones and powers, human and angelic, hold sway under Him. They are His fellows, and participate only in His royal gladness, Whose joy surpasses theirs.
The author reverts to the Son’s pre-incarnate existence. The Son created earth and heaven, and, for that reason, He remains when the works of His hand wax old, as a garment. Creation is the vesture of the Son. In all the changes of nature the Son puts off a garment, while He remains unchanged Himself.
Finally, our author glances at the triumphant consummation, when God will do for His Son what He will not do for the angels. For He will make His enemies the footstool of His feet, as the reward of His redemptive work. The angels have no enemy to conquer. Neither are they the authors of our redemption. Yea, they are not even the redeemed. The Son is the Heir of the throne. Men are the heirs of salvation. Must we, then, quite exclude the angels from all present activity in the kingdom of the Son? Do they altogether belong to a past epoch in the development of God’s revelation? Must we say of them, as astronomers speak of the moon, that they are dead worlds? Shall we not rather find a place for them in the spirit-world corresponding to the office filled in the sphere of nature by the works of God’s hands? God has His earthly ministers. Are not the angels ministering spirits? The Apostle puts the question tentatively. But the pious instinct of the Church and of good men has answered, Yes. For salvation has created a new form of service for which nature is not fitted. The narrative of the Son’s own life on earth suggests the same reply. For an angel appeared unto Him in Gethsemane and strengthened Him.13 It is true that the Son Himself is the Minister of the sanctuary. He alone serves in the holiest place. But may not the angels be sent forth to minister? Salvation is the work of the Son. But shall we not say that the angels perform a service for the Son, which is possible only because of men who are now on the eve of inheriting that salvation?
We must beware of minimising the significance of the Apostle’s words. If he means by “Son” merely an official designation, where is the difference between the Son and the angels? The only definition of “Son” that will satisfy the argument is “God the Revealer of God.” Sabellius said, “The Word is not the Son.” The contrary doctrine is necessary to give any value to the reasoning of our Epistle. The Revealer is Son; and the Son, in order to be the full Revealer, must be “of the essence of the Father,” inasmuch as God only can perfectly reveal God. This is so vital to the Apostle’s argument that he need not hesitate to use a term in reference to the Son which in another connection might be liable to be misunderstood, as if it expressed the theory of emanation. The Son is “the effulgence” of the Father’s glory, or, in the words of the Nicene Creed, He is “Light out of Light.” It is safe to use such words when our very argument demands that He should also be “the distinct impress of His substance,” – “very God out of very God.”
The Apostle has now laid the foundation of his great argument. He has shown us the Son as the Revealer of God. This done, he at once introduces his first practical warning. It is his manner. He does not, like St. Paul, first conclude the argumentative portion of his Epistle, and afterwards heap precept on precept in words of warning, sympathy, or encouragement. Our author alternates argument with exhortation. The Epistle wears to a superficial reader the appearance of a mosaic. The truth is that no book in the New Testament is more thoroughly or more skilfully welded into one piece from beginning to end. But the danger was imminent, and urgent warning was needed at every step. One truth was better fitted to drive home one lesson, and another argument to enforce another.
The first danger of the Hebrew Christians would arise from indifference. The first warning of the Apostle is, Take care that you do not drift.14 In the Son as the Revealer of God we have a sure anchorage. Let us fasten the vessel to its moorings. That the Son has revealed God is beyond question. The fact is well assured. For the message of salvation has been proclaimed by the Lord Jesus Himself. It has run its course down to the writer of the Epistle and his readers through the testimony of eye-witnesses and ear-witnesses. God Himself has borne witness with these faithful men by signs and wonders and divers manifestations of power, yea by giving the Holy Ghost to each one severally according to His own will. The last words are not to be neglected. The apparent arbitrariness of His sovereign will in the distribution of the Spirit lends force to the proof, by pointing to the direct, personal action of God in this great concern.
But the warning is based, not simply on the fact of a revelation, but on the greatness of the Revealer. The Law was given through angels, and the Law was not transgressed with impunity. How, then, shall we escape God’s anger if we contemptuously neglect a salvation so great that no one less than the Son could have wrought or revealed it?
Observe the emphatic notions. Salvation is contrasted with law. It is a greater sin to despise God’s
ἀγαγόντα.
Matt. xxv. 31.
Luke xxii. 43. The genuineness of the verse is somewhat doubtful.
μὴ παραρυῶμεν (ii. 1).
