So we're going to read Hebrews 2 verses 1 through 4. I will just read that out loud right now. This is the word of the Lord. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, How shall we escape if we neglect so great a salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him. God also bearing them witness both with signs and wonders and with diverse miracles and gifts of the Holy Ghost according to his own will. All right, let's pray. Heavenly Father, we do thank you for your word. Lord, we thank you for the Grace that you gave it to us Lord and I pray that you will help us to. Sorry, could you guys some could you mute your phone please? Really loud. Laura, I do thank you for the grace that you've shown to us that you've given your word or that we can dig into it and understand and learn about you or we do. Thank you for it. We thank you for grace. We thank you for Christ or we thank you for everything in him and. And we look forward to serving him and worshiping him. In Jesus precious name we pray, Amen. Alright, so here with these words, the author demands that we go back and review the first chapter. I think the chapter is utterly magnificent and it's been a long time since I covered it anyway. So the chapter is utterly magnificent and worthy of being considered again and again. But not just so. When we read this warning, we wonder if we really got it. Did we really get it? Do we really understand? Let's go back to these verses and reconsider them. That's what this warning calls for, first of all, so we will submit ourselves to it and look at this magnificent passage once again. Thank you. All right, so now we're going to go back to the first chapter and we're going to review everything in that. So the first chapter is divided into two parts. The first section of the chapter begins with verse one and ends at verse four. The second begins at verse five and continues through the end of the chapter, verse 14. So let's begin at the beginning. God, who at sundry times, and we're not doing that. We're not doing the confession today. No, we're in Hebrews chapter two. Now we're in Hebrews chapter one. We're at the first verse of Hebrews 1. All right, let's start again. So God, who at sundry times and in diverse manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his son, whom he hath appointed heir of all things. This marvelous verse has two principal parts, the part of the historic prophets and of the son. First, that the Father previously spoke by the prophets. There are three characteristics given this long ago in many parts and in different ways. That covers the Old Testament, basically a collection of 39 books written by about 32 different authors over the course of 1500 years. But nothing since Malachi, at least 400 years prior to Christ. This is a massive collection which speaks of many things, but always of Christ first and foremost. It is his story in the revelation proceeded to come in parts to Adam that the Messiah should come of the seed of the woman, i.e. that he would be human. To Abraham that he should spring from his loins. To Jacob that he should be of the tribe of Judah. To David that he should be of his house. to Micah that he should be born at Bethlehem, to Isaiah that he should be born of a virgin. All these partial revelations of the Messiah were given, plus much more with reference to his life, his death, his resurrection, and his second coming. All these are spread out in Scripture, the Old Testament that is, with a little bit here and a little bit there. And yet when all things pertaining to Christ are taken into account, His life and death come into an amazing focus. The Old Testament speaks to us of Christ. This is set in contrast with Hathani's last days spoken unto us by his son. The square brackets around the his means that that word is not in the original. In this case, the original has simply spoken unto us by son, which the lack of any controlling article or possessive seems strange to us. But the point is that God in his final revelation has spoken to us through the one who has the characteristics of a son. His credentials are vastly different from those of the prophets or of the angels as a text goes on to show. Now God has spoken through his own son. This glorious revelation through the sun is now set forth in all its brightness. Then it says whom he hath appointed heir of all things by whom also he made the worlds. This is amazing. This marvelous little saying coordinates the humanity and deity of Christ. For it is in his humanity that he is heir of all things, but in his deity he made the worlds. First is heir of all things. It speaks of his life, death and resurrection. Or how can he be heir unless there is an inheritance? And how can there be an inheritance unless there is a death? But how can he be the inheritor unless someone else dies? Or he dies and is raised from the dead. This points back to Psalm 2 7 where the son is said to inherit the heathen. There it says, ask of me and I shall give thee the heathen for thine inheritance. But here he said to inherit all things. Then it is mentioned that he made the worlds It's mentioned almost as an afterthought, given His greatness as the heir of all things. But yes, God made the worlds through the Son. The same is stated in John 1, 3. All things were made by Him, and without Him was not anything made that was made. But here it is clear that the Father created through the Son, by whom He made the worlds, where He is the Father and the by whom expresses the activity of the Son. Here we get into deep theological thinking in which the Father and the Son work together in perfect harmony. The Son created and the Father created through the Son. This is a marvelous Trinitarian verse. Therefore, the author presents a most powerful argument from the lesser to the greater. As one says, namely, that if the word of the prophets has been received, the gospel of Christ should be received all the more. since it is not a prophet speaking, but the Lord of the prophets, not a slave, but a son, not an angel, but God, and not to the fathers, but to us, namely in order to exclude every reason for unbelief, which they had in a very high degree, because they received the word through the angels, through Moses and the prophets. As I said in John 9, 28 and 29, we are disciples of Moses, We know that God has spoken to Moses, but as for this man, we do not know where he comes from. And thus the Apostle brings this argument to a conclusion in the second chapter, Hebrews 2.1, where he says, therefore, we must pay closer attention to what we have heard lest we drift away from it. Then who being the brightness of his glory, the brightness of his glory. The son is now the subject of the sentence and not the father. The change of subject is taken in stride by comparing the son to the father in this section. It is a subtle shift. This amazing section declares that the son and the father are one and yet two. The son emits the father's glory. Yet is the exact representation of his person. This verse reflects John 118. No man has seen God at any time. The only begotten Son, which is in the bosom of the Father, He hath declared Him. With the further idea that the Son shines forth from the Father's glory. It's kind of amazing when you think like the brightness of His glory, what does that even mean? Your mind just hurts from thinking about it. The glory is bright, And Christ is the brightness of the glory, which is something so amazing. The person of the sun is the glory of the father, or rather the brightness of his glory. He shines forth with a truly divine splendor. As the beams are effulgent emanations of the sun, the father and fountain of light, Jesus Christ in his person is God manifest in the flesh. He is light of light, the true Shekinah, the divine presence. The word rendered brightness occurs here only in the New Testament and is even rare in conventional literature. The Greek word means reflected or emitted brightness. And that is the same question that we have about Christ. Is his brightness the reflection of the brightness of the Father or his own brightness? Whether the meaning is reflected brightness or outshining brightness, the idea presented to us is one of unity, that the sun is not separate from the Father, but is the brightness of his glory. The unity presented here is a striking idea of the singular unity of God and that the light which is irradiated is the same whether it is reflected or refracted. The brightness of God's glory is emitted by Christ, who alone is visible to us among the persons of the Godhead. We only see Christ and we see in Him, we see all the glory. In Him is all the glory of the Father. Christ is the image of the invisible God in Colossians 1.15. And this image is so perfect that Christ himself tells us that he that has seen me has seen the Father. John 14.9. The Son is the express image or exact impression of that divine excellence. The same term is used in regards to stamps on wax. He is the exact impression of the Father's person or substance. The same word is used in Hebrews 11.1, rendered substance. Here it means essence or being or substance as those terms have long been used by theological writers when speaking of the divine nature. There's here. Thus the sun has the very being essence or substance of God, and so he is God. Whoever has the nature of God is divine. God is infinite in being and perfection. The most pure spirit, invisible without parts, body or passions, immutable, immense, eternal, incomprehensible. Of such incomprehensible stuff is the express image of his person in the Son. The word for express image also occurs here only in the New Testament. What we are presented with is the distinction of the Son's person from the Father. He is the exact representation of the Father's person or nature. Then he is not the Father. He is identical with the Father in every way, though, and that makes him unique. There's only one God, yet within this God are three persons, each of whom is fully God and has all the attributes of God. They are each identical, and yet there is structure to them. As we understand that the Father is first, the Son is second, and the Holy Spirit is third. They are presented to us to us such that the Holy Spirit is the Spirit of the Father, but is given wholly to the Son eternally. They are presented to us, the Holy Spirit is the Spirit of the Father and the Spirit of the Son. He was given to the Son, like it says in John 5. He has the Spirit, but it's eternal somehow still, right? It's not in time, of course, because Christ is infinite, eternal and unchangeable. So he has a spirit and the Father gave him, and yet it's all eternal. It blows my mind. It's so cool. Hey, Jeremiah. Here we are presented with two closely related statements which present to us the nature of the Son. It is the Son who is the brightness of the Father's glory, and the exact imprint of his character. The function Christ has performed both before and since his incarnation, and therefore he is the word, the light, the visible image to man of the invisible Godhead. Thus, the son is not the father, but shines forth his glory. His radiance is the effulgence or the emission of the father's glory. Yet the Son is a separate person from the Father. The Son is identical with the Father and is one with Him, but is not Him. Then it says, and upholding all things by the word of His power. This marvelous doctrine concerns the Son. We can almost comprehend that He is so glorious as to uphold all things by the word of His power. We have already accepted that He created all things. And so the fact that He upholds them also does not seem that surprising. The one who created the world and was heir to everything in it, the beginning and the end, is at the same time the power that binds everything together, every single part of His created world. This is a marvelous characteristic of the Son. However, this must also be true of Christ while he was in the womb or in the crib. Somehow marvelously, the sun which came down from heaven and was incarnate. It was still in heaven performing these marvelous works, as in John 313. This first puts to death monothelitism. Monothelitism, the idea that the heretical idea that Christ had only one will. Many Christians, unfortunately, hold to this idea that Christ had only one will. But here we are told that he upholds all things by the word of his power. And that happened when he was in the womb and when he was in the tomb. The new clause ascribes to Christ the providential government of all created existence, which is the very function of the sovereign God himself. So Christ has two wills. The divine will upheld all things even when he was in the womb, right? And yet he chose humanly also to do, to eat, to wear, whatever. So the glory of the son consists not only in his eternal nature, but also in his role in, oops, I forgot to read the verse. Sorry, when he had by himself purged our sins, sat down on the right hand of the majesty on high. We're in Hebrews chapter one. When he had by himself purged our sins, sat down on the right hand of the majesty on high. The glory of the sun consists not only in his eternal nature, but also in his role in bringing salvation to human beings. These two clauses that conclude the description of the sun Take up this theme and thus introduced to the most prominent themes of the letter as a whole. First, he has provided purification for sins. The theme of the sacrificial work of Christ will come into focus, especially in chapters 9 and 10 as the outworking of his office as our great high priest. Where the author will emphasize that this work of purification is now fully complete. Well, at this point, he does not spell out the means by which his purification has been achieved. His readers will be well aware that it must be through the shedding of blood 914 and 22 etc. The way is this prepared for the paradoxical argument of Chapter two, that it is in his humiliation and death that the superior glory of his son as our perfect Redeemer is revealed. Yet he was the Prince of Life, having life in himself, because he had canceled the guilt of his brethren. What then could retain him under the power of death? Death had lost its sting, its power was gone, and of necessity the earth cast forth its dead. Jesus rose to the power of an endless life as the head of his body, the church, as the first fruits of an abundant harvest. It was a seal of his father's approbation of the work which he had undertaken and accomplished. And so our great high priest sat down as a prince on the right hand of the Majesty on high. He occupies the highest place. To him, everything in heaven and on Earth is subjected. He sits as a royal priest on his throne, consecrated forevermore And his sitting on the right hand of the majesty on high implies that all things are put under him, excepting him who did put all things under him. And it says in 1 Corinthians 15, 27. This is a reflection, though not a direct quote of Psalm 110, which states, the Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool. Psalm 110 verse one. The explicit application of this Psalm to our Savior by himself in Matthew 22, 42 through 45, and by the apostles, Acts 2, 34, First Corinthians 15, 25, and Hebrews 1, 13, which is where we are now. Sorry, we will be. And their frequent reference to its language and purport, Ephesians 1, 20 to 22, Philippians 2, 9 to 11, and Hebrews 10, 12 and 13, leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official of David or any other descendant to justify a reference to this, but utter severance from the royal office of all priestly functions so clearly assigned the subject of the psalm positively forbids such a reference. The psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom and a perpetual priesthood. In Zechariah 6.13, it talks about the priest who occupies the throne of the king. involving the subjugation of his enemies and the multiplication of his subjects and rendered infallibly certain by the word and oath of Almighty God. Here, the sitting at the right hand signifies not merely an idle honor, but reception into the fellowship of God as regards dignity and dominion. Exaltation to a participation in God's reigning Just as God sits enthroned in the heavens and laughs at the rebels here below, so shall he who is exalted henceforth share this blessed calm with him until he subdues all enemies to himself and therefore makes him the unlimited universally acknowledged ruler. Being made so much better than the angels as he hath by inheritance obtained a more excellent name than they. So here we are brought to the comparison with the angels, which will occupy the writer for the rest of the chapter, and even the next. Christ is stated to have been made so much better than the angels. The reason given is quite amazing. The name which Christ has inherited is far more excellent than the name of angels. Earlier we spoke of Christ as being the heir of all things. Here we speak of the name inherited by Christ. And so in the scripture says that he hath by inheritance obtained a more excellent name than they. It speaks of the glorious name which Christ has inherited by becoming the Davidic heir. The covenantal thinking is central to the argument which follows, though is submerged for time. But the New Covenant and the Davidic Covenant are not mutually exclusive. But are brought forth together in Christ. The head of the Davidic covenant is Christ the King, but he who quote by himself purged our sins is the new covenant in which Christ is the high priest and the offering. To be set forth later in the chapter. But now we notice that both are brought in here, thus bringing in a very first glimpse of the priestly work and the kingly glory of Christ. Zechariah 613 it says. Even he shall build the temple of the Lord, and he shall bear the glory, and shall sit and rule upon his throne, and he shall be a priest upon his throne. That's marvelous. And the counsel of peace shall be between them both. In Zechariah 6.13. In the current verse, we are comparing this one who was a priest upon his kingly throne with the angels who were sent to minister salvation to the elect. Or as it says in Hebrews 1.14, are they not all ministering spirits sent forth to minister for those who will inherit salvation? How dare you compare the Christ with them? In other words, we notice that there is a connection with the previous section, verses one through four, in the structure of the text. In verses 2b, there is the appointment of the royal heir And in verses five to nine in our passage we encounter the appointment of the royal heir as subject. In verse 2C of Hebrews chapter one. Christ is the mediator of creation. And again in verse 10. And again in verse 10. In verse 3A and B is eternal nature. and pre-existing glory is set off against his unchanging eternal nature in verses 11 and 12. And then in verse 3, see the exaltation to God's right hand. This recurs in verse 13. So the author tends to announce his themes and follows through in the development of these themes. Likewise, the passage begins with the beginning of Christ and ends with his being seated at the right hand, his enemies to be made his footstool. We also note that the previous section had ended by introducing the subject of the comparison with angels. The text says that he has obtained a more excellent name than they, and this section sets out seven scriptures from the Old Testament, which make it perfectly clear that Christ is far above the angels. The seven citations have been arranged in three groups. The first group, verses 5 and 6, consists of three citations, of which the first two provide evidence for Jesus' divine sonship, Psalm 2.7 and 2 Samuel 7.14. And the third, Deuteronomy 32.43, asserts his superiority and rank to the angels. With the second group, verses 7 to 12, the writer moves from assertion to argument, He brings together one citation concerning the angels and two that refer to the sun, Psalm 45, 6-7 and 102, 25-27. To substantiate the conclusion that the sun is superior by documenting his eternal, unchangeable nature and his role in creation. The final group consists of the citation of Psalm 110, Sorry, 110 chapter 1. The text that initially prompted the writer's reflection on the exaltation of the sun. And a concluding exegetical comment on the inferior rank and status of the angels. Alright, so the first two Old Testament quotations are introduced with a rhetorical question that emphasizes the disparity between the sun and the angels. To which of the angels did God ever say? So the author of Hebrews quotes from Psalm 27 in the Septuagint. I will declare the decree the Lord has said unto me. Thou art my son, this day have I begotten thee. Augustine understood this as a reference to the eternal generation of the sun. Others saw it as linking Jesus' baptism with his coronation, and others have taken it as a reference to Jesus' incarnation, resurrection, exaltation to the right hand of God, or second coming. The verse is used in Acts 1333, which relates to Psalm 27 to his resurrection. There it says in Acts 1333, God has fulfilled the same unto us, their children, and then he has raised up Jesus again, as it is also written in the second Psalm. Thou art my son. This day have I begotten thee. So it's not really clear exactly what it's referring to, but I personally think it's the eternal generation of the sun, It's spoken of in a way that makes it seem like there's no time reference to it. But all the other events also occur, like the resurrection, the baptism, all those are also like specific instances in which the Son is said to be begotten of the Father. So the second quote is of Samuel 7.14 or 1 Chronicles 17.13. There says I will be his father and he shall be my son. The question is, how can the author apply it to Christ when the message in the Old Testament is delivered by David to Nathan regarding his son Solomon? But it is not surprising that God's promises to Solomon should be seen extending beyond Solomon to an ideal King of Davidic descent. The kingdom of Solomon could certainly not be described as an everlasting kingdom when the scripture says, but I will settle him in mine house and in my kingdom forever. And his throne shall be established forevermore. In First Chronicles 1714, Solomon's throne was not established forever, but only lasted from like 950 to 586, about 360 years. That is far short of the forevermore that is promised in this verse, and so it must be taken to apply to someone greater than Solomon. The permanent of God's covenant with David leads to a greater application. What the permanence of God's covenant with David to a greater application to the Messiah, whose throne is forever. Thus, this is thus a direct confession of Christ as a son of God and applies to no angels. That is, there is no passage in the Old Testament where the Father expresses any sense of fatherhood of angels. But of Christ, He is said to be Father, and Christ is called His Son. This passage then demonstrates unequivocally that Christ is the Son of God. Notably, the express image of His person as it was set forth in verse 3. In verse 6, it says, and again, when He bringeth in the first begotten into the world, He saith, and let all the angels of God worship him. According to this verse, Christ is the first begotten before he comes into the world. Because he brings the first begotten into the world. Here, Christ is called the firstborn, prototokos in the Greek, and it is such that he is brought into the world. This continues the idea of the previous verse, into the present and expresses the uniqueness of Christ. As firstborn, Christ has precedence over all others before him. As the unique son, he is the firstborn and as firstborn is the heir. We have Romans 829 for whom he did for know he also did predestinate to be conformed to the image of his son. that he might be the firstborn among many brethren. He is the firstborn among many brethren, and we are joint heirs with Christ. In Romans 8, 17, it says we're joint heirs with Christ. This refers to the resurrection, I think, but here, in this general sense, Christ is firstborn, not because of his resurrection, but because of his nature. It's the only place in the New Testament where firstborn is used absolutely. To be called firstborn is to be in a special sense sacred as the firstborn is consecrated to the Lord. Therefore Christ was wholly dedicated to the will and service of the Father. And he says to all the angels worship him. This is Deuteronomy 32 43 in the Septuagint. The English says rejoice O ye nations with his people. Whereas the Septuagint says Rejoice ye heavens with him and let all the angels of God worship him. That's the Septuagint. I don't know why it's different, but. That's where our author. Anyway, you can tell that he got his quotes from the Septuagint, so. There's a similar similar reference in Psalm 977, which says worship him all ye gods. Wherever the Wherever the passage comes from, it is likely that it comes from Deuteronomy 3243 in the Septuagint. Anyway, the meaning is clear. Not one or two, but all God's angels should not just admire, not just respect, but worship Him. And worship involves obedience. This puts the Son at a higher level than the angels. It makes Him to be God and them to be merely angels. For this honor God has reserved unto Himself. that he should be worshiped by the angels. Verse 7 says, and of the angels he saith, who maketh his angel spirits and his ministers a flame of fire? The writer enters the third verse set forth to proclaim the supremacy of Christ. In this case, the angels have spoken of him. This verse comes from Psalm 1044, and it is a direct quote In verse 8, it says, but unto the Son, he say, thy throne, O God, is forever and ever. A scepter of righteousness is the scepter of thy kingdom. That's amazing to me. So unto the Son, he say, thy throne, O God. When you go back to Psalm 45 and you read carefully, you can see that he's not talking. The Father is not speaking there. It's the Son. The Father is speaking unto the Son. But unto the Son, he saith, thy throne, O God." This applies with one of the most emphatic and unequivocal proofs of the deity of Christ to be found in the Scriptures. It is the Father Himself testifying to the Godhead of Him who is despised and rejected of men. And how fittingly is this quotation from Psalm 45 introduced at this point in Hebrews 1. In verse 6, we are told that all the angels of God have received commandment to worship the Mediator, and now we are shown the propriety of them doing so. He is God. They must render divine honors to Him because of His very nature. Thus we may admire once more the amazing order of Scripture. Verse 9 says, For thou lovest righteousness and hatest wickedness. Therefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. And in the first verse, he is called God, thy throne, O God. But in verse 9 here, it refers to the God of the Messiah and his people. It's incredible. God has anointed him who is God with the oil of gladness above his fellows. In this verse, his humanity is given first place, whereas in the previous verse, his divinity is given first place. It was an allusion to this that the Kings were style anointed. Second Samuel 1921. And the anointed of the Lord and Lamentations 420. Our author and the psalmist are both speaking of the Messiah as a prince and their sentiment is God. Even thy God hath raised thee to a kingdom far more replete with than that ever conferred on any subject or ruler. He has given thee a kingdom which for extent and duration and multitude and magnitude of blessing as far exceeds any kingdom ever bestowed on man or angels as the heaven is above the earth. And then the final three verses. No, sorry, not the final three. And the next three verses are 10, 11 and 12. And thou, Lord, in the beginning hast laid the foundation of the earth, and the heavens are the work of thine hands. They shall perish, but thou remainest, and they all shall wax old, as doth a garment. And as a vesture thou shalt fold them up, and they shall be changed. But thou art the same, and thy years shall not fail. Amazing stuff. These three verses are not introduced with any quotation, but they come from Psalm 102, verses 25 to 27. They contain no particular reference to the Son, but here they are clearly applied to him. In the Septuagint, verses 1 to 22 are addressed to God, but verses 23 to 28 consist of the answer. The writer understood understands God to be the speaker here. Which is interesting because he says, well, Lord. So in his mind, it was legitimate to transfer to the sun, but applied to God since he's already drawn attention to the eternal character of his throne. And the passage has many interesting features also. Which are apt when applied to Christ, the writer has already spoken of the sun's part in creation and in view of this Psalm 102 passages is appropriate. And applying the passage, the writer draws attention to a profound idea about the sun, i.e. his changelessness. In verse 10, creation is most clearly ascribed to Christ. In verses 11 and 12, the fact is abundantly declared that the most stable of all created fabrics are perishable, are wearing out, growing old, and shall at last utterly fail. The same verses declare that Jesus Christ, who made all things, is eternal and unchangeable. Nor is it possible fairly to evade the force of the description of creation, eternity, and unchangeableness to Christ, by saying that the author spoke of God the Father only for himself expressly says the preceding words are addressed to the son. And these immediately follow. The author inserts the word Lord in verse 10. Now the only word rendered Lord in Psalm 102 is the word Jehovah, which occurs eight times in that ode. And the name is incommunicable to any creature, however exalted. So these verses, in this way, established the divinity of Christ. So amazing. The earth and the heaven. Sorry? I was saying, you talk about the throne that will help forevermore. I think it was to the Pharisees that he said, this generation seeks a miracle. The only miracle that you will receive is the miracle of Jonah. Yeah. They say something to me is greater than enjoyment. They also say something to me is greater than its own. Christ is greater than all of us. He's God. Where was I? It says, the earth and heaven seem substantial enough, yet they will perish. There was a widespread belief in the Greco-Roman world that the world, and indeed the universe, was indestructible. The Christian view expressed here would be in stark contrast with that. This transitoryness of the apparently changeless material creation serves to heighten the contrast with divine stability. There is a majestic ring about the words, but thou remainest. This statement focuses attention on unshakable stability, which is further enhanced by this striking picture of God rolling up the heavens and the Earth. now tattered like a worn-out garment, as if they are of no further use. This magnificent glimpse by the psalmist into the winding up of the present age is intended to lead to the climax. But thou art the same. In faces of disintegration everywhere else, the unchangeable character of the sun stands out in unmistakable contrast. And verses 13 and 14. But to which of the angels said he at any time, sit on my right hand until I make thine enemies thy footstool? Are they not all ministering spirits sent forth to minister for them who shall be heirs of salvation? In the third group, verses 13 and 14 here, the writer returns to the literary device that introduced the series of quotations. A text that speaks of the sun is prefaced by a rhetorical question concerning the angels. The introduction to the quotations in verses 5 and 13 establishes an inclusio, which is a way for the author to section off the text. Oops. Sorry. Which ties the paragraph to the 4th. Unto which of the angels said he at any time as the introductory and concluding citation in the series. Psalm 27 and Psalm 110. One are bonded together as the framework both of the church's confession. And of the writers exposition of that confession. The brevity of the third unit. which consists of a single quotation and an exegetical comment, reflects the author's sensitivity to balance in literary arrangement. He has skillfully flanked the long central portion, verses 7 to 12, with briefer units of text and exposition. Psalm 110 shows par excellence why the sun is superior to the angels. They can never attain his glory and The psalm was perhaps the greatest example of a royal psalm with the introductory, the Lord said to my Lord, going beyond the Davidic King to the Davidic Messiah and looking to the fulfillment of the Davidic promises in Christ. In Hebrews 1.3c, the first half of Psalm 110.1 is the focus, exaltation to the right hand of God. And in Hebrews 1.13, the second half comes to the fore. in the final victory of King Messiah. Sit at my right hand until I make your enemies a footstool for your feet. Presently, the Son is enthroned Lord of all. And at the end of history and his return, he will become victor over Satan. And all the forces of evil. As many have pointed out, Psalm 110 presents the Davidic Messiah as a prophet, priest and king. And this is a central point in Hebrews. His royal work is seen in the citations of Psalm 110 and Hebrews 1, 3 and etc. And he is priest king in the Melchizedekian quotes of Psalm 110, 4 in Hebrews 5, 6 and so forth. Here the emphasis is on the fact that he alone. Has a sovereign power to defeat the evil that currently has a stranglehold. on this world and it's causing so much pain for God's people. So, that's the end of my review of chapter one. Does anyone have any questions on that? So when he's saved, he will be his son and I will be his father. I will never take my life away from him. What does it say? I will never take my life away from his predecessor. It doesn't say that. What do you mean I will never take my life away from him? It doesn't say that. Where? Where is that? Where? Second Chronicles? What chapter? I'll be your son? Yes. I can't, I don't see that here. Sorry, I'll search for it later. Sorry about that. Any other questions or anything? So you were saying because your friend to Christ wasn't a friend to Solomon. Yes. Because it talks about the eternal kingdom there. And Solomon's kingdom was not eternal. It was only like 360 years or so. So Christ's kingdom never ends. They are very calm and just about Christ. Yeah. There will never be a time when your throne will be forever. Yeah. Over. Yep. But since the first century, we don't know who is the head of the kings of Judah in Israel. Because Christ's throne is forever. After Solomon, like when Israel was taken captive, following that, there's no kings. No kings at all in Israel. So how can there be an eternal king? Christ. Okay, now we're going to cover the rest of the chapter, which is a totally different subject. But I will just read this first. How shall we escape if we neglect so great salvation, which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him. God also bearing them witness both with signs and wonders and with diverse miracles and gifts of the Holy Ghost, according to his own will. Now we can say a few words about the gospel and the signs that accompanied it in the beginning. These signs do not accompany the gospel any longer, but they are witness to in the Bible in several places now. Now, many people think that the miracles continue to this day, like charismatics and so forth, but... Yeah, may I comment on that? Yeah. So you can see that there are lots of truths, that the Bible, the believer, he should perform these signs and wonders. For you to really say that you have the complete gospel. That's what they call full gospel. So it is something that I think we need to clarify. Why is it that all the scriptures is complete and when the Christian is converted, he is truly converted. Nothing more, nothing else. And after that, you don't perform signs and wonders. Yeah. That's the great thing right now. So many people, one of the marks that they're looking for is the performance of the signs and wonders. Amen. Just for the sake of the group. You can see it on TV, you can see it on the radio, like everyone's interested in signs and wonders. And the author speaks of this in the past tense, right? And here it's talking about those who, in the beginning, They had signs and wonders and so forth. But then he says, how should we escape if we neglect so great a salvation? Those who argue for the continuation of signs and wonders and diverse miracles are really barking up the wrong tree altogether. Seeking for the continuance of these things when the gospel has already been delivered. This is what we should be focusing on, not the signs and wonders. was original signs and wonders were given to attract people to the gospel. And then they ceased when the New Testament was complete. Even earlier than that, because Paul left Trophimus sick in Miletum in 2 Timothy 4.20. Why didn't he just heal him? He couldn't heal him because God was no longer working miracles through him. Earlier, they took a handkerchief that was in Paul's thing, and they healed people with the handkerchief that just got His shadow touched across it. It was like amazing stuff. But now he left this guy sick in Myleneum. So why didn't he just heal him, right? So I think that it shows that the signs and the wonders stopped after the gospel was proclaimed, after the scriptures came out. And then we have the scriptures, which are the most important thing. That's it. Our people are looking for amulets. Amulets or something that is magic. Yeah. right they want some magic or something to show that the gospel is real even they're selling those the philippians before they were sent in one that you're selling these hundred sheets last two people were buying because jesus was in nazareth the people from his own hometown asked him to do wonders and signs jesus did not do yes now we see people again asking for signs and wonders not because they They want to know Christ, but they are so enchanted by the signs. Yeah. But is it wrong for the Christians to manifest signs and wonders? Yes. Jesus said, if your feet are as little as the mustard seed, you speak to the mountain, not to me. Jesus was speaking to all of those people, that gospel was only intended for those people at that time that Jesus was speaking, or at least the continuous generation of gospel. I couldn't hear what he said, so you can answer if you want. Can you speak louder? The issue of signs and wonders is obviously controversial. I know Christians basically focus on signs and wonders, and not the gospel. might be moving into heresy. But in actual fact, the gospel is not detached from the manifestation of signs around us through the power of God. Because Jesus said, if your faith is as small as the mustard seed, you will speak to this mountain and it will move. So what I want to know, at that time, at that time of the gospel, So what we would say is that there are no signs and wonders anymore because it was only for the propagation of the gospel in the beginning. before the Word was written down, there were signs and wonders so that people would have an idea like, oh, this must be true, right? But now we have the written Word and the Scriptures. And that's the only important thing, right? The signs and wonders are not necessary because we have the written Word. That's all that we really need. And so we need the Word that's written. We need to trust and believe in Christ, not see signs and wonders. That's not the point, right? from Luke chapter 10 verse 17 and the 17 returned again with joy he said yeah Lord even the devils are subject unto us through thy name and he said I beheld Satan as lightning fall from heaven behold I give you power to turn on serpents and scorpions and over all the power of the enemy nothing shall by any means hurt thee I think that's from all the verses that's been quoted yeah like having that supernatural power over nature and all the powers of darkness. Luke 10 and 17. So in first Corinthians 13, but, but when that which is perfect has come and that which is in parts shall be done away, which I think I think that refers to the signs and wonders also for now. We see through a glass darkly, but. I was opening stuff. Anyway, it's kind of difficult. There's nothing like explicit in the New Testament that talks about the cessation of signs and wonders, but I think the fact that Paul didn't heal this man when he could before he. Anything. touched him and he and people were healed but now he didn't heal i'm saying bring please bring that uh blanket when you come to the usb and hold the yeah yeah this man who had done so many miracles not for the sake of miracles but god used him yeah what is the scripture that you're reporting from chronicles that saying he will be my son and i will be his father Where's that. The second sample, 7, 14, and 15? Or is it from the formula? I think Jim mentioned the second sample, 7, 14. Great. I will be his father and he shall be my son. I will chasten him with the Lord of men and with the stripes of the children. I'll be referring to Christ, right? I'll be chasing him for the Lord of the Land of the Stripes. If he committed iniquity, yeah. Yeah, it's a difficult passage, but it has to refer to the Davidic covenant and therefore Christ. Well, anyway, that's the end of my lesson for today. Any questions or comments, anything? Anyone find a word? No. Okay. Let's pray. Heavenly Father, we thank you for this time. Lord, we thank you for your word. Lord, we're amazed at your grace in giving us your word. It's amazing to us, Lord. We see the revelation of Christ. And we're we're dumbstruck or that crisis so awesome and so majestic and that he came to redeem us. He came to give his life for us or we so we're so amazed and grateful for him and we trust in him or we give him all the glory and we thank you and praise you Lord in Jesus precious name we pray, Amen. Amen. Amen. Have a good day. OK. See you guys. See you later. Thank you. Bye bye.