(v. 2). He is the Alpha and the Omega, the beginning and the end (Rev. 1:8). As the brightness of His glory and “the express image of His person” (v. 3), He is the exact Image of God, the perfect expression of His character from eternity. He is not of like substance but is the same sub stance with God (John 1:1; Phil. 2:6; Col. 1:16). From eternity to eternity He is the Sustainer of the universe, “upholding all things by the word of His power” (v. 3; cf. Col. 1:17). He is our Redeemer, having “Himself purged our sins” (v. 3). The refer ence is to the climax of His incarnate revelation of God as Saviour. He is both the Revealer of God and the Re deemer of man. He is our King who, following His redemptive work, “sat down on the right hand of the Maj esty on high.” As our Prophet, Priest, and King, He is exalted above the angels. There can be no stronger ex pression than these concerning the deity of Christ. Enlarging upon this thought re garding angels, we are reminded that the revelation through Christ is “bet ter” (v. 4 ) than the law of Moses which the Jews regarded as being given through angels (Acts 7 :38, 53). This truth is driven home with a six fold comparison of the Son and angels. While the angels are servants of God (v. 7) and of the heirs of salvation (v. 14 ), the Son possesses Sonship (v. 5) He is worshipped by angels (v. 6); is a King (v. 8); is the anointed One (v. 9 ); is the Creator (w . 10- 12 ) ; and possesses rulership (w. 13). Therefore, in the author’s examina tion of divine revelation, we see the superiority of the Christian revelation over that of Judaism. The former does not destroy the latter but completes it. Both the Old Testament and the New Testament, have God for their source. The one is given in progres sive portions through inferior instru ments. The other is one full expres sion of the human-divine Son of God. The one is partial and temporary; the other is complete and final. Ultimate ly God has spoken in a Son and has no other word for man. 36
Biota students in relaxful fellowship in the classro m buildingpatio.
that God who “spake in time past . . . by the prophets, hath in these last days spoken unto us by His (a) Son.” Th : word “spake” in the original is an aorist participle, “having spoken,” suggesting the incomplete nature of the former revelation. “Hath spoken” is an aorist indicative of the same verb, “did speak,’ ’indicating the final and full revelation through the Son. The word “Son” is the key thought here. In the original it is without the definite article. He is “a Son” in con trast to “the prophets.” The emphasis is on what He is rather than on who He is. Later (4:14) this Son will be identified with Jesus, the human- divine Son of God. In short, He is not a mere vehicle of revelation but He is God in human form revealing Himself (John 14:9). His revelation is not fragmentary but complete; not partial but perfect; not preparatory but ultimate. The revelation is per fect in essence; but due to man’s in ability it is yet imperfect in com prehension (John 16:12). To emphasize the superiority of the new revelation over the old, the au thor points out seven (a perfect num ber) ways in which the Son is su perior to those through whom God had spoken “in time past.” Being “appointed heir of all things” (v. 2), He is the Goal toward which all crea tion moves. He is the Creator “by whom also He (God) made the worlds”
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