Jesus Christ the Fiery Serpent

Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.




Page 1.

Chapter 1


God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets,

Luke {24:27} And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.

II Peter {1:20} Knowing this first, that no prophecy of the scripture is of any private interpretation. {1:21} For the prophecy came not in old time by the will of man: but holy men of God spake [as they were] moved by the Holy Ghost.

sundry times: Many Parts, various Parts ( 1500 years ) Greek word. God the Father wrote the Bible. Divers manners: many ways God spoke: Jesus spoke: Hebrews = true believers Jude - E-hoch Jude1:14-15


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;


Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high:


Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they.


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
Psa 2:7 Acts 13:33 Psa 89:26,27


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


And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire.
Psa 104:4


But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom.
Psa 45:6


Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.
Psa 45:7


And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands:
Psa 102:25


They shall perish; but thou remainest; and they all shall wax old as doth a garment;
Psa 102:26


And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.
Psa 102:26,27


But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool?
Ps 110:1 MLuke 20:42 1 Cor 15:25


Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

The Background for the Epistle

The Book of Hebrews is one of the most profound sections of the Word of God. In it we get a glimpse of the Lord Jesus Christ as the God man more clearly than we do in any other portion of the Scriptures. Moreover, we understand by a study of this epistle that He is God's Apostle to the human family and our great High Priest. Because He is what He is and has done what He has accomplished for us, we have a covenant better than that of Israel; a sanctuary better than that of the Hebrews; a better sacrifice than the blood that flowed on Jewish altars; a better ministry than that conducted by the Aaronic priesthood; and better promises than those made to the Jews. In every way we have things better than those enjoyed by the Israelites.

The Book of Hebrews reaches to the loftiest heights and the greatest depths, and covers, possibly, more territory than any other one letter of the New Testament. No Christian can afford not to have an adequate and clear conception of this marvelous portion of the Word. In this article therefore we shall begin a study of this most precious message from God.

In order that we might appreciate it, we must first see the background lying behind it. Without a knowledge of these facts, one cannot comprehend fully the great message contained in the epistle. We must also, if possible, learn by whom the letter was written and to whom and for what purpose it was sent. The data on these things we shall glean from a study of the letter itself.

One fundamental principle which a person must grasp, if he is to understand the Hebrew epistle, is that of the solidarity of the Hebrew race. God created Isaac by a biological miracle and thus brought the Hebrew race into existence for a definite and specific purpose (Isaiah 43:1-7). Israel was forbidden to intermarry with the nations. She was to be in the world but not of it. When these foreign marriages were contracted, the leaders of Israel strenuously opposed them. This is especially seen in the Book of Ezra and Nehemiah. The prophets likewise denounced such alliances. These facts show the Almighty's intention to keep His Chosen People separate and apart from the nations. This conception has dominated Jewish thinking throughout the centuries to the present day. The people of Israel, therefore, are bound together both by racial and religious ties. The student must keep this fact in mind.

The first sermon preached after the Holy Spirit came to the apostles resulted in the organization of the church of Jesus Christ in Jerusalem on the first Pentecost after the resurrection of our Lord (Acts 2). According to this passage, the believers continued to assemble in the Temple for fellowship and worship. Though they had accepted Christ, they still had their connection with the Temple and likewise with the synagogue.

As late as 50 A.D. we see that the Jerusalem church was still maintaining a very close connection with their unbelieving brethren. When the gospel was preached among the Gentiles, as we learn in Acts 11, there was a certain element in the Jerusalem community which insisted that the Gentile converts had to submit to the right of circumcision and accept the Law in order to be saved. In other words, these brethren insisted that the formula for salvation was the Law plus Christ. Some may have worded the thought differently, by saying, “Christ was the Law”. Nevertheless, it was insisted upon by them that the Law must be observed. These brethren from the mother church went as far as Antioch insisting that the Gentile converts must submit to the Law of Moses and thus enter into the body of Christ through the back door of Judaism, so to speak.

This situation called for the convening of the first church conference in Jerusalem about 50 A.D. In this convention the apostles and elders, guided by the Holy Spirit, ruled against such a formula for salvation. Thus Gentile liberty in Christ was preserved. At this time, we see that Hebrew believers were still maintaining their connection with the synagogue. This appears in James 2:1.

Another fact that we must remember as we approach the study of Hebrews is that the apostles always went to the Jewish synagogue when they visited any given community. Though Paul knew that the Law was terminated in Christ and that salvation is by grace through faith, yet, he, together with others, still maintained connection with the synagogue, sufficiently to warrant their preaching in those meetings.

When Paul went up to Jerusalem at the completion of his third missionary tour, there were certain brethren who had a vow upon them. He went with them to the Temple and was “at charges for them” (see Acts 21:17f). This incident showed beyond a doubt that the connection with the synagogue and Jewish worship was still maintained, at least by a portion of the church in Jerusalem.

When Paul arrived in Rome, he studied with the leaders of the Jewish community who told him that they had not received any evil report concerning him by any method of communication. They, however, stated that they had heard of the sect (of Christians) concerning whom they wished to learn more. They considered Christianity just another division or sect of the Jews. This fact shows that the breach between the church and the synagogue had not occurred at least to any marked degree.

When we reach Hebrews 13:13, we shall see that the writer urged his readers to go without the camp and worship and serve the Lord Jesus Christ. When this statement is taken in the light of all the facts of the context (both immediate and in a large connection) one concludes that still there was no breach separating the church from the synagogue.

It is true that after the fall of Jerusalem in 70 A.D., the rift became more and more pronounced, but even in the second century of the Christian Era, we find echoes in the Jewish Talmud of the fact that there were believers still maintaining their connection with the synagogue; however, they were under suspicion of the Jewish leaders.

Who Wrote the Letter to the Hebrews? To Whom was it Addressed?

In this article I shall endeavor to answer the two following questions: Who wrote the letter to the Hebrews? To whom was it addressed?

Who Wrote the Letter?
Various opinions are held by conservative scholars as to who the human author of this epistle was. Some think Paul wrote it, but others are of the opinion that Barnabas did it. Still others think that Apollos was the author. No one can be dogmatic on this point. For years I was in a quandary as to who the human author was. Of late, however, I have arrived at what I think is the correct conclusion.

I am now of the opinion that the Apostle Paul was the author. There are two reasons which have led me to this decision. The salutation of the recognized Pauline epistles is practically the same in each letter. The Book of Hebrews ends with a similar salutation. My second reason for believing that Paul probably was the author is found in Peter's statement (II Peter 3:15), in which passage the Apostle said that Paul had written a letter to those to whom he sent his epistle. From II Peter 3:1 we see that this is a second epistle sent to this group. From I Peter 1:1,2 we learn that the Apostle's first epistle was sent to Hebrew Christians in the Dispersion scattered throughout certain provinces in central Asia Minor. We therefore know that Peter's epistles were sent to these Hebrew believers.

Peter says that the Apostle Paul wrote in an epistle to these same people things that were hard to be understood. From this statement, we see that Paul wrote a special letter to the Hebrews and that these Jewish believers to whom Peter wrote likewise were the recipients of an epistle from Paul. Everyone who studies the letter to the Hebrews knows that it contains many things hard to be understood. All of the Pauline epistles were directed to certain definite groups or persons concerning whom we have definite knowledge. Since the Lord sent an epistle through Paul to the Hebrews, since our present epistle contains things that are hard to understand, since it was written to Hebrews, and since there are no other known epistles of the Apostle that would meet these conditions, I conclude that the Holy Spirit chose Paul to write this one. Though the evidence is not absolute and positive, it is very strong; and, in the absence of negative evidence, one can entertain logically the thought that probably the Apostle Paul wrote this letter.

After all, it does not matter so very much as to who was chosen by the Spirit as the human author (though we do like to know). When we know that a document was written by the Holy Spirit, as we are confident this one was, we receive it with all gratitude and endeavor by God's grace to understand its message.

To Whom Was the Letter Addressed?
To whom was the letter addressed? This question is answered differently by various scholars. The consensus of opinion, however, so far as I am able to ascertain is that it was sent to a given community of Hebrew believers who were discouraged and who were at the point of abandoning Christianity and going back to Judaism. There is much in the epistle that favors this view. On the other hand, there is much evidence which points to a different conclusion. There are those who are of the opinion that the epistle was addressed to the entire Jewish nation in the late sixties of the first century and constituted an appeal to the Jewish race to accept Christ immediately. There is much in favor of this position. All the evidence which I have been able to gather seems most positively, to me at least, to point in this direction.

There can be little doubt that the epistle was sent directly by the Apostle to a given community of Hebrew Christians who needed encouragement. While they were the immediate recipients of the message, God used them to start the epistle on the way to the entire nation of Israel. This was the regular way God started the books of the New Testament on their historic missions. For instance, the Roman letter was written by Paul to the church in the city by that name. By it the epistle was given circulation among all of the churches throughout the world of that day and time. What was true of the Roman epistle is also true of the other epistles and letters of the New Testament. In the same manner we can logically conclude that the Hebrew letter was sent first to this community of Hebrew believers and thus was started on its way to the entire nation and to the church of God.

Let us remember that the gospel was preached first in Jerusalem, next in Judea then in Samaria; and finally it went forth to the four corners of the globe. The apostolic preachers, following the instructions of our Lord, thus went forth and gave the gospel to the world in the first generation of the church, proclaiming it first to the Jews and then to the Gentiles of each community. For proof that it was preached to the entire world, see Romans 10:18 and Colossians 1:6,23.

In Acts 3 the Apostle Peter called upon the nation of Israel to repent of their rejection of Jesus and to accept Him personally in order that God might send the seasons of refreshing from His presence, and that He might send the Messiah to them, even Jesus. But the nation did not heed. In the late sixties of that century, it seems that God gave the final call to the race. It went forth in the form of this epistle (let us in this connection remember the facts that were presented in the former article of this series). The Hebrew believers were in very close and intimate connection with unbelieving Hebrews; thus the message of the epistle would go immediately from the believers to the unbelievers of the given locality to which the epistle was first sent; and from them it would go forth unto the whole Jewish race, as the Hebrew Christians were zealous to make the message known to their unbelieving brethren.

In chapter 1 the Apostle presented the divine nature of the Lord Jesus Christ. Then he urged them to give the more earnest heed to the things which had been heard lest haply they might drift away from them. We should notice the fact that the message had been heard but presumably not heeded, because there was a great possibility of their drifting away, as a ship, that is not anchored. Further confirmation of this position is seen in the participle of the original text rendered in verse 3 as, “if we neglect so great a salvation.” The verb from which this participle is derived literally means “it is a care.” Later the verb took on a personal character and was used as other verbs in the various persons. This word is here prefixed by the negative and, of course, indicates the opposite from caring for. It therefore came to mean “not caring for; not being interested in; not paying attention to.” In Matthew 22:5 it is rendered “they made light of it.” The guests invited to the marriage feast of the king did not care for the invitation. On the contrary, they made light of it. This very word is used in this passage to indicate such an attitude. In Hebrews 8:9 God said that He regarded Israel not, because she refused to walk in His ways. The word under discussion is in this latter passage rendered “regarded not.” In view of the fact that those to whom the epistle was written had heard but were in danger of drifting away, and in view of the further fact that they were not concerned with the message especially, which they had heard, I come to the conclusion that it was written to the entire Jewish nation, all of which had been evangelized at the time of the writing of the epistle. Only a few had accepted.

In 3:1 the Apostle urged his readers to consider Jesus as Apostle and High Priest of the Jewish faith, “our confession.” The readers had heard the message, had not been interested in it; had neglected considering it. The Apostle therefore urges them to consider Jesus in two aspects: First as Apostle sent from heaven by the Lord to them, and secondly as Jewish High Priest. This language would not have been appropriate if addressed to Hebrew believers, for they could say that they had considered and had accepted Jesus as God's Apostle and their High Priest.

An Analysis of the Epistle

In the former installments of this series we arrived at the conclusion that Paul was the author of the Hebrew Epistle and that it was God's final call to Israel of that generation to accept Jesus as Lord and Messiah. As we shall see in this study, Jewry of the first century was divided, in this epistle, into three groups: first, the great majority who were not interested in the gospel message; second, the Hebrew Christians, who had made little progress in spiritual development; and third, the apostates, mentioned in chapters 6 and 10, who had sinned against light and rejected the evidence presented to them although it was overwhelming. An Analysis of the Epistle

In the former installments of this series we arrived at the conclusion that Paul was the author of the Hebrew Epistle and that it was God's final call to Israel of that generation to accept Jesus as Lord and Messiah. As we shall see in this study, Jewry of the first century was divided, in this epistle, into three groups: first, the great majority who were not interested in the gospel message; second, the Hebrew Christians, who had made little progress in spiritual development; and third, the apostates, mentioned in chapters 6 and 10, who had sinned against light and rejected the evidence presented to them although it was overwhelming.

As we shall see in a later study, the gospel, when this epistle was written, had been preached to the entire nation of Israel. But only a very small group had accepted the message.

The epistle divides into three major sections, and concludes with the appeal in chapter 13. The first portion consists of chapters 1 and 2 and presents Jesus of Nazareth to His brethren according to the flesh as the God-man. In chapter 1 His divine nature is set forth and is proved by quotations from the Old Testament. In the second chapter His human nature is set forth.

The second great division of the epistle consists of chapters 3 to 7 inclusive. The Apostle begins his discussion of this phase of his subject by appealing to his brethren in the flesh to “consider the Apostle and High Priest of our confession, even Jesus.” As has been noted in the former studies, the “holy brethren” are the Jewish people who are in the Old Testament called “the holy people.” Even though they are, figuratively speaking, on the siding (I am thinking in terms of a railroad track), they are called “the holy people” in Daniel 12:7, which passage is discussing unbelieving Israel in the time of the Tribulation.

In 3:1-4:13 Paul presents the claims of Jesus as the Apostle of our faith. This term simply means, “one who is sent.” Christ was sent by the Father to become the great Missionary to the world in order that He might obtain man's redemption and announce the same to all nations.

In 4:14-7:28 he sets forth Jesus to His brethren as the High Priest of the Hebrew faith. In his discussion of this point, in 5:11-6:20, he leaves his main theme and briefly discusses the lost condition of the apostates to whom special privileges and enlightenment had been given and who had willfully sinned against such light and advantages. A glance at this section will show that 7:1 takes up the thought dropped in 5:10.

The high priestly office and the ministry of the Lord Jesus Christ are set forth in a most forceful manner in this major section, which we are noticing. The Lord Jesus, unlike the Aaronic priest, is a Priest King after the order of Melchizedek. He is able, therefore, having an everlasting priesthood, to save unto the uttermost all who come to God by Him.

The third section of the epistle consists of chapters 8 to 12 inclusive. Chapter 8:1-7 constitutes a summary of the results and advantages which have been procured for us by Jesus in His becoming the Apostle and High Priest of our confession. Since there has been a change in the priesthood, there had to be, of necessity, a change in the entire spiritual administration and setup. Since Christ is what He is and has accomplished what he has wrought, we have a better covenant, a better sanctuary, a better sacrifice, a better ministry, and better promises.

In 8:8-13 appears a quotation from Jeremiah 31 relative to the new covenant which God promised to make with Israel nationally. At the time of the writing of the epistle, the Sinaiatic Covenant was waxing old and becoming aged (vs. 13). As we shall see in the exposition of this epistle, this promised new covenant is to the entire nation of Israel. Speaking figuratively, God wrote out the covenant and Christ signed it; but Israel has refused to do so. She cannot, therefore, enjoy the benefits thereof until she affixes her name to it. The believers, however, who accept Jesus as Messiah anticipate in a limited degree the blessings promised in the covenant.

The sanctuary in which we now worship is in heaven where Jesus is functioning as the High Priest. The tabernacle and later the temple were simply patterns of the true tabernacle which is in heaven. It is in this sacred place that our worship is completed and presented to the Almighty. The discussion at this point is found in 9:1-10.

The Hebrews, from the Exodus to the destruction of Jerusalem in 70 A.D., conducted the sacrifices of animals as commanded by Moses. These offerings were of a temporary nature and could never take away sin. They could, however, on account of their typical character, roll the sins of the people forward one year. Such offerings manifestly could not make atonement for sins and blot them out. These were only typical of the blood of Christ, which alone can cleanse from all sin. The development of this glorious doctrine is seen in 9:11-10:18.

Because Jesus is our great High Priest and is perfectly presenting our worship and praise to God in the heavenly sanctuary, we have a better ministry as is set forth in 10:19-12:13. The keynote of this section is faith which does not shrink back but presses forward to the goal that is before. Christians are, therefore, urged by the Apostle to fix their eyes perfectly upon Jesus and run the race set before them.

From the very nature of the case we have better promises than those offered to Israel. This hope is presented in 12:14-29. A careful examination of this section shows that the Apostle was looking at the great Millennial Age when Jerusalem will be the capital of the world and the glory of God will envelop the earth as the waters cover the sea.

The epistle closes with a passionate appeal for the Jewish nation, which had already been evangelized, to leave the camp of Judaism and to accept Jesus as Lord and Messiah. Naturally such a stately document as this one is closes with a doxology such as is found in 13:20,21. Appended to it is the salutation and greetings.

“Now the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, even our Lord Jesus, make you perfect in every good thing to do his will, working in us that which is well pleasing in his sight, through Jesus Christ; to whom be the glory for ever and ever. Amen” (Hebrews 13:20,21)

Hebrews 1

In the former installments of this series we have briefly prepared ourselves for the study of the Epistle to the Hebrews. As noted in the preceding article, chapters 1 and 2 deal with Christ as the God-man. Chapter 1 gives an exposition of His deity, whereas chapter 2 presents the human side of His nature.

Someone has correctly said that the statement, “God spoke,” is the greatest utterance ever made. The fact that the Almighty has spoken to man shows that He is intensely interested in him and his well being throughout both time and eternity.

God spoke unto the fathers — the patriarchs and the Jewish fathers — through the prophets, using various methods and speaking more at length through certain ones than He did through others. For instance, He gave the fullest message through Moses; through Isaiah He delivered the most glorious predictions to be found in the Old Testament; but through such a prophet as Obadiah He gave only one short chapter.

But “at the end of these days” He had spoken unto us, Christians, in the Son. The phrase “at the end of these days” in the original Greek is the translation of the Old Testament Hebrew expression rendered “in the latter days.” This Old Testament term is acknowledged by the best authorities to carry a messianic import. From a study of Jacob's prophecy in Genesis 49:10 viewed in the light of the entire prediction, we see that messianic times began with the first coming and will continue so long as the earth stands. This phrase must not be confounded with the New Testament expression, “the last days,” which refers to the closing days of the Christian Dispensation.

According to verse 3 Christ is the “effulgence of his [God's] glory, and the very image of his substance.” The word rendered “effulgence” is an astronomical term and signifies that Christ is of the same divine nature and essence as God the Father. This truth is graphically set forth by the fact that the rays coming from the sun are of the same essential character as that body itself. Christ, therefore, spoken of in such an astronomical way, was the sunbeam of God's glory sent to lighten man's path in the earth. The accompanying thought that “He is the very image of His substance” is an additional affirmation of this same truth. The word in the original is brought over into English and appears as our term, “character.” In the light of these statements we see that the Lord Jesus Christ was of the same divine nature and essence as God the Father and God the Holy Spirit. The Apostle John in chapter 1 and verse 1 of the gospel made the same affirmation: “In the beginning was the Word and the Word was with God, and the Word was God.” The New Testament writers generally lay emphasis upon the fact that Jesus of Nazareth was God manifest in the flesh. He was therefore the God-man.

According to verse 2 Christ has been appointed heir of all things because it was He “through whom also he [God] made the worlds.” This note is sounded in many passages of Scripture. The word rendered “worlds” primarily means ages. Here, however, as in 11:3, it is used in a secondary sense, referring to the material universe. Nevertheless, the general idea of the ages during which the physical universe is in existence is quite prominent in the statement.

Christ is, according to verse 3, upholding all things by His powerful word. The term, upholding, may be properly rendered “bearing” or “carrying” all things by His powerful word. There is a goal toward which He is directing and carrying all things. The time which Paul has specifically in mind appears to be referred to in Ephesians 1:10: “unto a dispensation of the fulness of the times to sum up all things in Christ, the things in the heavens, and the things upon the earth,” etc.

When Jesus offered Himself as a sacrifice for man's redemption, He returned to glory and sat down on the right hand of the Majesty on High — in fulfillment of the prediction found in Psalm 110:1-2. According to oriental customs no monarch, seated on his throne, would invite anyone other than a fellow sovereign to sit at his right hand. God used this current language, with which the people were familiar, to convey the thought that the man Jesus of Nazareth was His equal.

In verses 5 to 14 Paul piled up argument after argument from quotations taken from the Old Testament to prove the divine nature of King Messiah.

It is most important, whenever one finds a quotation in the New Testament taken from the Old, to study the context from which it is taken in order to see the exact thought of the original writer. By so doing one will get the full force of the passage. He should then study this citation in the light of its New Testament application. If the thing to which it is applied fills out the picture as found in the original passage in the Old Testament, we may be certain that it is the fulfillment of the prophecy. On the other hand, if the facts of the New Testament connection do not complete the Old Testament forecast, we may be certain that the thing to which it refers in the New Testament is but a partial, limited, and incomplete fulfillment of the original utterance and that it awaits its ultimate fulfillment.

In verse 5 appears a quotation from the second Psalm, which passage is a forecast of a forthcoming international, atheistic, anti-Semitic anti-Christian convention. This prediction will be completely fulfilled by the Antichrist and his cohorts in the middle of the seventieth week of Daniel. In verses 7, 8, and 9 is a quotation taken from a speech made by the Father to the Son relative to His reign upon the earth. In that portion quoted by Paul reference is made to the incarnation. Jesus of Nazareth in entering the world by miraculous conception and virgin birth was the exact fulfillment of this passage. Being God's Son, He naturally falls heir to the Father's estate. At the second coming He will ask for that which is coming to Him. Immediately world dominion will be turned over to Him and He will reign from sea to sea and from the river to the ends of the earth.

In verse 6 is a prediction of the second coming of Christ and the worship that will be ascribed to Him at that time. Psalm 97 is the passage which is here quoted. The Revised Version makes it quite evident that Paul was talking of the second coming, for it renders the original statement thus: “And when he again bringeth in the first born into the world he saith, And let all the angels of God worship him.” In the light of this Revised Version rendering, it is evident that verse 5, as stated above, refers to the first coming of the Messiah whereas verse 6 deals with His return. When He came the first time, only a small band of angels announced to the shepherds His birth; but, when He returns, all the angels will join in a great halleluiah chorus, praising God and ascribing glory to the Lord Jesus.

In contrast to what God has said relative to the Son, Paul quotes from Psalm 104, language spoken by God to the angels: “Who maketh his angels winds, And his ministers a flame of fire.” The angels therefore are indeed inferior to the Son in every respect — they are simply ministers assuming various forms in order to accomplish the work of God.

Once again Paul shows the deity of the Lord Jesus by quoting from Psalm 45, in which passage the Messiah is addressed as God whose throne shall stand forever and whose sceptre is the symbol of righteousness and justice.

Continuing his line of argument, the Apostle quoted once more from the Book of Psalms, Psalm 102, in which passage the material universe, created by the Son, and its transitory nature are thrown over against the eternal existence of the Son.

He concludes his argument by asking the question: “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?” This rhetorical question demands a negative answer. To no one has God spoken this language except to the Son.

The Apostle concludes his discussion of this point by showing us that the angels are simply ministering spirits whom God uses to serve those who shall inherit salvation. On account of the abuse to which the doctrine of the ministration of angels has been put by certain groups, we often have refrained from acknowledging the service which they render to the people of God. Let us be thankful to the Lord for all His gifts and the assistance which He renders to us along life's path.