The Son of God more than the Angels.



L—4. Having become by so muoh better than the angels, as he hath Inherited a more excellent name than they.

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 superior excellence of the New Testament above the Old consists in this, that God has spoken to us, and wrought salvation for us in, His Son. Our whole Epistle is the unfolding of the glory of the person and work of the Son. The more completely we apprehend this, and have our heart permeated by it, the better we shall apprehend the completeness of the salvation God hath now provided for us. To know Jesus Christ in His glory is the great need, the only safeguard, the sure growth of the Christian life.

There is often no better way of knowing a thing than by placing it in contrast with what is less perfect . Our Epistle would teach us the glory of the New Testament by placing it in contrast with the Old, especially with those who were its great mediators and representatives. lt will show us the superiority of Christ over the angels, over Moses, over Joshua, over Abraham and Levi and Aaron.

It begins with the angels. .Having become so much better1 than the angels, as He hath inherited a more excellent name than they. Though these words belong grammatically to the preceding verses, they are in reality the heading of what follows. They form the transition from the theme to the first part of the argument — the excellence of Christ as Son of God above the angels. The Jews counted it one of their great privileges that the law was given by the ministration of angels (ch. ii. 2; Acts vii. 38, 53; Gal. iii. 19), heavenly spirits, who came direct from the throne of God. The manifestation of God had frequently been in the form of an angel: "the angel of the Lord" had been Israel's leader. And yet great as was the privilege, it was as nothing to that of the new revelation. Angels were but creatures; they might show signs of heavenly power, and speak words of heavenly truth; as creatures, they could not bring down the life of God itself, nor truly reach into the life of man. They had indeed as a title of honour been called "sons of God" (Ps. xxix. I, lxxix. 6); there is but One to whom it was said, Thou art my Son; this day I have begotten Thee. He alone, making us partakers of the very life of God, could indeed bring God nigh to us, and us nigh to God.

It is the superiority of the Son to the angels the writer is going to prove in this first chapter by a series of quotations from Old Testament Scripture. We must not, however, only regard these as so many proof-texts for the divinity of our

'The word "better" is one of the key words of the Epistle. It occurs thirteen times. See References.

Saviour, but as a divine revelation of the glory of that divinity in its various aspects. At the very commencement of his argument he will prove how the Old Testament had all along borne witness to the glory of God's Son, as the great thought that in God's revelation to man ever had the first place in God's heart.

Ere we proceed to study the texts themselves, it is of importance that we notice how the writer uses them. When our Lord on earth, or Paul, cites the New Testament, they say: Moses says, or David says, or the prophets say. Our Epistle mostly quotes the words as coming from the lips of God Himself. In the seven quotations in our chapter it always is, "He saith." Farther on we find more than once, "The Holy Ghost saith." Scripture has two sides, the human and the divine. The knowledge of all that can illustrate the Scriptures as human compositions has its very great value. But it is of still more importance never to forget the divine side, and to be full of the conviction that Scripture is indeed God's word; that God Himself, through His Spirit, spoke in the prophets, and that it has the power of God dwelling in it.

This conviction will teach us two things, absolutely necessary to the profitable study of the Epistle. The one, that we recognise that these words of God contain a divine depth of meaning which the human mind never could have grasped or expounded. The wonderful exposition of Ps. ii. and the Son of God; of Ps. viii. and the human nature of Jesus; of Ps. xcv. and the rest of God; of Ps. ex. and the priesthood of Melchizedek; all prove to us how they were inbreathed by that Spirit of Christ who knew what was to come, and how it was that same Spirit who alone could have taught our writer to apprehend and unfold their divine meaning.

The other lesson is this, that the divine thoughts, thus deposited in the Old Testament as a seed by the Holy Spirit and unfolded by that same Spirit in the New, still need the teaching of the Spirit to make them life and truth to us. It is God who must shine in our hearts to give the knowledge ot His glory in the face of Jesus Christ. Christ is the Word, "that was God," that speaks to us as coming out of- the depth of God's heart, a living person; it is only the heart that yields to be led by the Holy Spirit that can expect to profit by the teaching of the word, and truly to know Christ in His divine saving power. The truths of Christ's sonship and divinity and priesthood and redemption were given in charge to the Holy Spirit; He revealed them from time to time; He alone can reveal them to us. To the written words all have free access; our mind can see their purport; but their life and power and blessing, the glory of the Son of God as a power of salvation — this is given to none but those who wait humbly on God's Spirit to teach them.

1. The angels brought wonderful messages from God of old: but God is now drawing far nearer to thee, and waiting to speak in a far more wonderful and blessed way, by revealing the eternal Word in thy heart.

2. Words and wonders, these angels could bring. But to bring the life and the love of God, and gioe lt in the heart—this the Son alone can do. But He dves lt. Christ is the dioine nature manifesting and communicating ltself; l have no contact with Christ or God in Him, but as l receioe Him, as the divine nature imparting itself, as manifested in His human life, and will, and character.

3. lf l were favoured this day with the visit of an angel—what a prioilege l would count lt. But Christ, the Son at the right hand, will not only olslt, but will dwell in me. O my soul, rise to thy prioileges: God speaks to thee in His Son.



I.—5. For unto which of the angels said he at any time,
Thou art my Son,

This day have I begotten thee? (Fs. 11. 7). and again,

I will be to him a Father,

And he shall be to me a Son? (2 Sam, yll. 14). 6. And when he again brlngeth In the firstborn"into the world, he salth, And let all the angels of God worship him (Fs. xcvil. 7).

It is because Christ is the Son of God that He is higher than the angels, and that the New Testament is so much higher than the Old. If we would grasp the teaching, and get the blessing of our Epistle, and indeed become partakers of the inner power and glory of the redemption Christ hath brought, we must tarry here in deep humility until God reveals to us what it means, that His only Son has become our Saviour. The infinite excellence of the Son above the angels is the measure of the excellence of that heavenly life He brings and gives within us. The angels could tell of God and of life. The Son has, the Son is, that life of God, and gives it. He that hath the Son, hath life.

Thou art My Son, this day have I begotten Thee. The

words are used in Acts xiii. 33, of the resurrection of Christ. So the word firstborn in the next verse also has reference to the resurrection (Col. i. 18; Rev. i. 5). The Son was not only begotten of the Father in eternity, but begotten again in the resurrection. ln the incarnation the union between the divine and the human nature was only begun: it had to be perfected by Christ, in His human will, yielding Himself to God's will even unto the death. In the resurrection (Rom. i. 4), " He was declared to be the Son of God with power"; the full outbirth of humanity into the perfected fellowship and equality with Deity was completed; the Son of Man was begotten into all the likeness and glory of the Son of God. Thus Paul applies it (Acts xiii. 33): "God raised up Jesus, as also it is written in the second Psalm, Thou art My Son, this day have l begotten Thee." He then became the first begotten from the dead.

And again, I will bp to Him a Father, and He shall be to me a Son. The words were spoken to David of a son God should give to him, but with the clear indication that their meaning reached far beyond what any mere man could be. ln the Son of Man, who in the resurrection was raised up in power, and declared to be the Son of God, they find their complete fulfilment.

And when He again bringeth in the firstborn into the world, He saith, And let all the angels of God worship Him. The Psalm speaks of Jehovah coming to redeem His people: the Son is so one with the Father, that as the Father works only through Him, and can only be known in Him, the worship can only arise to God through Him too. The angels worship the deliverer as Jehovah.

Christ is the Son of God! What does this mean to us, and what is the blessing it brings our faith? lt points us first to the great mystery that God has a Son. This is the mystery of divine love; and that in a double sense. Because God is love He begets a Son, to whom He gives all He is and has Himself, in whose fellowship He finds His life and delight, through whom He can reveal Himself, with whom He shares the worship of all His creatures. And because God is love, this Son of God becomes the Son of Man, and the Son of Man, having been perfected for evermore, enters through death and resurrection into all the glory that belonged to the Son of God. And now this Son of God is to us the revelation, the bearer, of the love of the divine Being. ln Him the love of God dwells in us; in Him we enter and rest in it. When God speaks to us in this His Son, it is the infinite love imparting itself to us, becoming the inward life of our life.

And if we ask how this can be done, our answer is the second great lesson taught us by the truth that Christ is the . Son of God! lt was by being begotten of God, by a divine birth, that Christ became the Son. ln eternity it was a birth; in the resurrection it was a birth from the dead. And so it is only by a divine birth that the Son, that the love of God, can enter and possess us. lt is by an eternal generation that the Son is God. ln eternity there is no past; what God is and does is all in the infinite power of an ever-present now. And so it is in the power of that eternal generation that the Father begetteth us in His Son (i John v. I—18), and begetteth His Son in us; that the Father speaks the eternal Word to us and in us. The Word of God is the Son, coming from the heart of the Father, spoken into our hearts, and dwelling there. The Son is the Love of God; as the Son, so the Love of God is begotten within us, making us, by a new birth, partakers of its own nature and blessedness.

lf we would learn the lesson of the Epistle, and experience in our Christian life the full power of the everlasting redemption, we must above all learn to know Jesus better. The general knowledge we had of Him before and at conversion is not enough for a strong and healthy growth. God desires that we come to a close friendship, to an intimate acquaintance, with His beloved Son, that we should be the loving, happy witnesses of how completely He can save. Let us do so. Remembering that angels and prophets could only point to Him who was to come, that the words of Scripture, and even of Christ Himself, only profit as they waken the expectancy of something higher, let us wait on God to speak in His Son to us. God's speaking in us will be a mighty act of creative power, a birth of His love within us.

O God! teach us that the blessed secret of a full salvation is this—Christ, our Saviour, is the Son of God.

1. Christ, the Son of God's love: in His heart and in mine.

2. "Let all the angels of God worship Him." All the servants around His throne point to Him: it is to Him we must look. And that in worship. lt is worship, worship, worship, the Son must have. lt is to the heart that worships Him He will make Himself known. Let our study of the glory of Christ in the Epistle be all in the spirit of worship, all tend to make us fall down in adoring worship.

3. The Son is a Son only in the power of a dioine birth. And that not only in eternity, and in the resurrection, but in our heart too. This is the mystery of the dioine life: let us bow in deep impotence and ignorance, and wait on Qod Almighty to reveal the Son to us.

4. The Son is the Word, becavse the dioine speaking is but another aspect of the dioine begetting. Speaking to us in His Son is all in the power of a dioine life. The speaking, just as the begetting, is love lmparting and communicating itself in dioine power as an inward life, it is by God speaking to us in the First Begotten that we are begotten of God.



I.—7. And of tbe angels he saith,

Who maketh his angels spirits,"

And his ministers a flame of fire: (Ps. oiv. 4). 8. But of the Son he saith,

Thy throne, O God, is for ever and ever;

And the sceptre of uprightness is the sceptre oi thy kingdom. 0. Thou hast loved righteousness, and hated iniquity;

Therefore God, thy God, hath anointed thee

With the oil of gladness above thy fellows (Ps. xlv. 7, 8).

Ln contrast to what is said of the angels as servants, the Holy Spirit hath said of the Son, Thy throne, 0 God, is for ever and ever. Christ is not only the Son, but is God. He is one with the Father: as Son He is partaker of the Father's own nature and being.

Christ is God: to many Christians this has been a dead article of faith, held fast and proved out of Scripture, but without any living influence on the soul. To the true believer it is one of the deepest and most precious truths for the nourishment of the inner life. Christ is God: the soul worships Him as the Almighty One, able to do a divine work in the power of divine omnipotence. Christ is God: even as God works in all nature from within, and in secret, so the soul trusts Christ as the everywhere present and the lndwelling One, doing His saving work in the hidden depths of its being. Christ is God: in Him we come into living contact with the person and life of God Himself. The truth lies at the foundation of our Epistle, and the Christian life it would build up: Christ is God.

Thy throne, 0 God, is for ever and ever. As God, Christ is King: the throne of heaven belongs to Him. When an earthly father has begotten a son, they may be separated from each other by great distance, both in place and character, and know each other no more. ln the divine Being it is not so. The Father and the Son are inseparable, one in life and love; all that the Father is and has, the Son is and has too. The Father is ever in the Son, and the Son in the Father. God is on the throne and Christ in Him: the throne and the kingdom are Christ's too.

For ever and ever. Christ is the King eternal. His dominion is an everlasting dominion. The full meaning of the word eternal will become clear to us later on. Eternal is that which each moment and always exists in its full strength, immoveable, unchangeable. "We receive a kingdom that cannot be moved," because our King is God, and His kingdom for ever and ever. The rule of Christ our Priest-King, even now, in our souls, is in the power of an endless, an imperishable life: the faith that receives this will experience it.

And the sceptre of uprightness is the sceptre of Thy kingdom. Christ is a righteous King: He is Melchizedek, the King of Righteousness. In His kingdom all is righteousness and holiness. There "grace reigns through righteousness." lt is the kingdom of heaven: in it the will of God is done on earth as in heaven. And when it is farther said, Thou hast loved righteousness and hated iniquity, we are reminded that the righteousness is not only His as a divine attribute, but His too as the fruit of His life on earth. There He was tested, and tried, and perfected, and found worthy as man to sit upon the throne of God. The throne which belonged to Him, as Son of God and heir of all things, He had as Son of Man to win. And now He reigns over His people, teaching them by His own example, enabling them by His own Spirit to fulfil all righteousness. As the King of Righteousness He rules over a righteous people.

Therefore God, Thy God, hath anointed Thee with the oil of joy above Thy fellows. He is an anointed King. Therefore, because He loved righteousness and hated iniquity, therefore God anointed Him. When He ascended to heaven, and sat down on the right hand of the throne, He received from the Father anew and in fullest measure, as the Son of Man, the gift of the Holy Ghost to bestow on His people (Acts ii. 33). That Spirit was to Him the oil of joy, the joy that had been set before him, the joy of His crowning day when He saw of the travail of His soul. An anointing above His fellows, for there was none like Him; God gave Him the Spirit without measure. And yet for His fellows, His redeemed, whom, as Head, He had made members of His body. They become partakers of His anointing and His joy. As He said, "The Lord hath anointed Me to give the oil of joy." Christ, our King, our God, is anointed with the oil of joy, anointed, too, to give the oil of joy: His kingdom is one of everlasting gladness, of joy unspeakable and full of glory.

O ye souls, redeemed by Christ, behold your God! the Son in whom the Father speaks. Let this be the chief thing you live for—to know, to honour, to serve your God and King. This is the Son in whom God speaks to you in all the divine mystery, but also in all the divine power and blessing, which marks all God's speaking. Let our hearts open wide to receive the King God hath given us.

And as often as we are tempted with the Hebrews to sloth or fear or unbelief, let this be our watchword and our strength: My Redeemer is God! ln this faith let me worship Him. My Redeemer is God! let my whole heart be opened to Him, to receive, as a flower does the light of the sun, His secret, mighty, divine working in me. My Redeemer is God I let me trust this omnipotent Lord to work out in me His every promise, and to set up His throne of righteousness in my soul in a power that is above all we ask or think. My Redeemer is God! let me wait for Him, let me count upon Him, to reveal Himself in the love that passeth knowledge. Blessed be the name of God for ever and ever: My Redeemer is God!

1. Who is God? And what is God to us? "He in whom we lioe and move and have our being." He is the life of the unioerse. And how wonderfully perfect all that life is in nature. When we know this God as our Redeemer, "in whom we lioe and move and have our being " in a higher sense, what an assurance that He will make His new life in us as wonderful and perfect.

2. "Thou hast loved rightevusness and hated iniquity, therefore "... This was His way to the throne; this is the only way for us, lioing and doing right, and hating everything that is sin.



Thou, Lord, In the beginning hast laid the foundation of the earth,

And the heavens are the work of thy hands:

11. They shall perish; but thou continuest:

And they all shall wax old as doth a garment;

12. And as a mantle Shalt thou roll them up,
As a garment, and they shall be changed:
But thou art the same,

And thy years shall not fail (Ps. cil. 26, 27).

COME and hearken once more to what the divine message has to tell us of the glory of the Son, in whom the Father speaks to us. Come and see how truly He is one with God, and shares with him all His glory. The deeper our insight into the true Godhead of our Lord Jesus Christ, His perfect oneness with God, the more confident shall we be that He will, in a divine power, make us partakers of His work, His life, His indwelling.

We find Christ here set before us as the Creator, to whom all owes its existence, as the everlasting and unchangeable One, to whom alone, when all waxeth old and perisheth, can be said, Thou continuest; Thou art the same; Thy years shall not fail. In Isaiah God speaks of Himself: "Hast thou not heard, the everlasting God, the Lord, the Creator of the ends of the earth fainteth not, neither is weary." ln our text we see the Son as the Almighty Creator, the everlastingly unchangeable One, that we may know who it is through whom God speaks to us, and to whom He has intrusted the work of our salvation.

The words are taken from Ps. cii. The ordinary reader would not think that the Messiah or the Son was here spoken of. But, taught by the Holy Spirit, our writer sees how all redemption is wrought only through the Son, and how, therefore, the building up of Zion and the appearing in His glory (ver. 16), the looking down from the sanctuary and the loosing those who are appointed unto death (ver. 20), all points to the Son as Redeemer. And then what follows is true of Him too. It is: "Thou hast laid the foundations of the earth, and the heavens are the work of Thy hands: they shall perish, but Thou shalt endure." God is the Almighty and everlasting: these are the attributes of Him to whom our salvation is entrusted.

Listen, believer! Christ, thy Redeemer, is the Almighty One. God saw that none but His Son could meet thy need: hast thou so seen it, too, that this, His almighty power, has been claimed and appropriated for thy daily life? Hast thou learnt never to think of Him otherwise than as the One who calleth the things that are not as though they were, and creates what otherwise could not be?

Christ, thy Redeemer, is the everlasting and unchangeable One: hast thou heard Him speak ?" l, Jehovah, change not; therefore ye are not consumed," and learnt to trust Him as the One who is each moment to thee all that He can be, and who will, without variation or shadow of turning, maintain in neverceasing power His life within thee? Oh learn that God saw it needful to speak to thee through none other than such a One as could reach the heart and fill it with the power of His eternal Word. The Almighty Son, through whom God hath created all things, who upholdeth and filleth all things by the word of His power; this is He who will even so, in the power of His Godhead, uphold and fill thy whole life and being. Thy Creator is thy Redeemer! One great cause of feebleness and backsliding in the Christian life is the power of circumstances. We often say that temptations that come to us from our position in life, from the struggle to live, from the conduct of our fellow-men, draw us away from God, and are the cause of our falling into sin. lf we but believed that our Redeemer is our Creator! He knows us; He appoints and orders our lot; nothing that comes to us but what He has in His hands. He has the power to make our circumstances, however difficult, a heavenly discipline, a gain and a blessing. He has taken them all up into the life-plan He has for us as Redeemer. Did we but believe this, how we should gladly meet every event with the worship of an adoring faith. My Creator, who orders all, is my Redeemer, who blesses all.

And now let me once again urge my reader to mark well the lesson this chapter is teaching us and the object it has in view. Let no one think, as l myself long thought, that, because we firmly believe in the divinity of our Saviour, this chapter, with its proof-texts, has no special message for our spiritual life, and that we may therefore hasten on to what the Epistle has to teach farther on. No, let us remember that this is the foundation chapter. The divinity of Christ is the rock on which we rest. lt is in virtue of His divinity that He effected a real cleansing and putting away of sin, that He can actually communicate and maintain the divine life in us, that He can enter into our inmost being, and dwell there. lf we open our hearts and give them time to receive the full impression of the truth, we shall see that all that we are to learn of the person and work of Christ has its value and its power from this—that He is God. Our Creator, from whom we have our life—it is He who alone can enter into us to give the new life; it is He, blessed be His name, who will do it now. As God, He is the hidden ground of all existence, and has the power to enter all and fill it with Himself. Every part of His work has the character and the power of a divine work. lf we would but believe that Christ the Son is God, is Jehovah, the Eternal, the Creator, how He would make our inner life the proof of His Almighty power!

Paul said: "l count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." Let us do so, too. In the Christian life the chief thing, the one thing needful, is the knowledge of Christ. Not the intellectual apprehension of the truth, but the living experimental heart knowledge that comes from faith and fellowship with Him, from love and obedience. May it be ours!

7. God is the incomprehensible One. in all thy thoughts of Him, in all thy efforts to know Him as revealed in Christ, remember the true knowledge of God is something above sense and reason. As the light reveals itself to the open eye that has been created for it, God reveals Himself to the longing heart. All the teaching of angels and prophets, of the words and the truths of the Bible, can but point the way: let God in Christ speak in thy heart. Then shalt thou know Him. Bow in adoring awe, and worship Christ. "Let all His saints worship Him. lt is worship, not study, will prepare us to know Christ."

2. They shall perish: they all shall wax old: this is what the creature is, even though created by God, with every experience, even though coming from God. Thou continuest; thou art the same: this is our security and our joy. Christ my Redeemer is the unchangeable —every moment the same, my Keeper and my Life.



13. But of which of the angels hath he said at any time,

Sit thou on my right hand,

Till I make thy enemies the footstool of thy feet (Ps. ox.).

14. Are they not all ministering spirits, sent forth to do service for the sake of them that shall inherit salvation?

Sit thou on My right hand, till I make Thy enemies the footstool of Thy feet. These words we have from Psalm ex. Luther called it the chief of all the Psalms. The first verse, and the fourth about Melchizedek, contain the hidden mysteries, which we never should have understood without the exegesis of the Holy Spirit. It is from this Psalm that the expression, which is become one of the great articles of our faith, Sitting on the right hand of God, has been taken into the New Testament . Our Lord quoted the words when he taught (Matt . xxii. 41) how David, when he said, "jehovah said unto my Lord" had acknowledged that the Messiah who was to be His Son, would also be his Lord. Before Caiaphas (Matt. xxvi. 64) Christ spoke of Himself as "the Son of Man, sitting at the right hand of power." Mark (xvi. 19) in the narrative of the ascension, uses the words, " The Lord Jesus was received up into heaven, and sat down at the right hand of God." At Pentecost (Acts ii. 35) Peter proved from this text that David had prophesied of the Messiah. Paul (1 Cor. xv. 25) applies the words to the final conquest of all the enemies of the Lord Jesus. And to the Ephesians (chap. i. 20-22) he speaks of the " working of the strength of God's might, which He wrought in Christ when He raised Him from the dead, and made Him to sit at His right hand in the heavenlies." Our Epistle uses the expression five times {see Ref.). The words of David spoken through the Holy Spirit of what he could but very little have apprehended, became, through Jesus and the apostles, the revelation of what is the highest glory of Christ, and the greatest strength of our faith and hope.

The word suggests two thoughts. The one, that as Son of Man He is admitted to the perfect fellowship and equality with God; the other, that He is now possessor of divine, of universal authority and power. We are so familiar with the truth, that its infinite magnificence hardly strikes us. God is a God who is, and must be, infinitely jealous of His honour: His glory He will not give to another. When Jesus, the crucified Son of Man, takes His place at the right hand of the Majesty on high, it can only be because He is also the Son of God, because He is God. And it assures us that now the power and dominion of God Himself are in His hands, to carry out the work of redemption to its full consummation, until all His enemies have been put under His feet, and He shall deliver up the kingdom to the Father.

When the writer quotes the words, it is with the question: Of which of the angels hath He said at any time? And He gives the answer: Are they not all ministering spirits sent forth to do service for them who shall be heirs to salvation?

He would impress deep upon us the thought that angels, though they come from God's throne, and are the instruments of His power, are still infinitely distinct from the Son. The redemption from sin, the true fellowship with God, the life and the love of God they cannot communicate. lt is the Son, sitting at the right hand of God, acting in the power of God, to whom we must look for the everlasting redemption, for the true inward deliverance from sin, for a complete salvation. The angels, by contrast, all point us to the Son, seated as Man on the throne, in proof of, and to impart, that perfect restoration to the fellowship of the Most High in the Most Holy Place.

This is the Son in whom God speaks to us. The word, Sit thou on My right hand, is spoken in our hearing and in our behoof. ln that word we have concentrated all God's speaking. See, He says, how l have exalted Him, your Brother, your Surety, your Head, to my right hand, in token of My perfect acceptance of His work; your perfect admittance to My presence and the enjoyment of all the power of the heavenly life; your full participation, in your inmost being, of what the kingdom of heaven is. Sit thou on My right hand: let the word enter and master all our heart and life. I have said that it occurs five times in the Epistle. Compare these passages, and the others having reference to Christ's place in heaven (see Ref. i. 3), and observe how the great truth we are to learn is this: the knowledge of Jesus as having entered heaven for us, and taken us in union with Himself into a heavenly life, is what will deliver the Christian from all that is low and feeble, and lift him to a life of joy and strength. To gaze upon the heavenly Christ in the Father's presence, to whom all things are subject, will transform us into heavenly Christians, dwelling all the day in God's presence, and overcoming every enemy. Yes, my Redeemer, seated at God's right hand—if l only know Him aright and trust Him as able to save completely—He will make me more than conqueror.

lf we would obtain this blessed knowledge of our Lord, and the blessed life in the experience of His power, Scripture has a prayer for us (Eph. i. 17-22), that we will do well to pray often: "That the God of our Lord Jesus would give us the spirit of wisdom and revelation, that we may know what is the exceeding greatness of His power to us-zvard who believe, according to that working of the strength of His might which He wrought in Christ, when He made Him to sit at His right hand in the heavenlies." Let us pray for this spirit of divine illumination; let us study and adore the strength of God's might that lifted Him to the throne; and let us believe joyfully, that that power works in us every day to lift us up and enable us to live as those who are set with Him in the heavenlies. And let us sing without ceasing: Praised be God for such a Saviour!

7. "Now the chief point is this: We have such an High Priest who sat down on the right hand of the throne of the Majesty on high " (oill. 7). Yes, this is the chief point: Jesus in heaven, keeping it open for me, drawing me to enter into the Holiest, and keeping me in it sending down heaven into my heart.

2. "He that descended is the same also that ascended far above all the heavens, that He might fill all things." On earth everything is limited by space and matter, in heaven all is in a dioine, all-pervading power. As the light of the sun pervades all the air, the light and spirit of heaven can fill all our heart. The heavenly Christ fills all things.

3. See how they worship Him who sits on the throne in heaven (Rev. o. B-74, oii. 9-72% and let every thought of Jesus on the throne lead to worship. lt was as, during ten days, the disciples worshipped Him that had just sat down on the right hand of God, that they were filled with the Holy Ghost. The Pentecostal gift is ours: here is the place and the posture in which we shall enter into its full experience.

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