The Berean Expositor
Volume 9 - Page 63 of 138
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evangelical and gospel sense is not the theme of Hebrews; it deals with a saved people,
and their sanctification.
The teaching of the epistle as to sanctification is directly bearing on the "purifying of
sins", which Heb. 1: 3 brings so prominently forward. It figures again in 2: 11 and
10: 10, 14, "we are sanctified through the offering of the body of Jesus Christ once for all.
. . . for by one offering He hath perfected for ever them that are sanctified". The
context speaks of the new covenant, of access into the holiest, and of despising the blood
of the covenant whereunto one is sanctified: it is not the salvation of the sinner, but the
perfecting of those who are sanctified that is here; so we come back to Heb. 1: 3.  Of all
the phases of the sacrificial work of Christ this one is selected, selected by reason of the
fact that it is vitally connected with the purpose of the epistle. The greatness of the One
who thus provided the purifying, the Son of God, makes wilful defilement a terrible
thing, it does despite to the spirit of grace.
Heb. 10: 12 tells us that after the Lord had offered one sacrifice for sins for ever, He
sat down; this is the testimony also of Heb. 1: 3, "When He had made a purifying of sins,
sat down on the right hand of the Majesty on high". This has reference to His high
priesthood, "we have such an high priest, who is set on the right hand of the throne of the
Majesty in the heavens" (8: 1), and to Himself as the pattern, "looking unto Jesus, the
author and perfecter of faith, who for the joy that was set before Him, endured the cross,
despising the shame, and is set down on the right hand of the throne of God" (12: 2).
Both the high priest and the pattern are for believers, so also this one phase of the work of
Calvary, "the purifying of sins".
#10. The inherited Name, better than angels (Heb. 1: 4).
pp. 181 - 186
The first "better" thing of the epistle is the exaltation of Christ ("having become by so
much better than angels, by how much having inherited a more excellent name than
they"). This is a sentence of un-English sound, and yet it brings out the comparison that
is intended. The becoming better than the angels is not by virtue of the Lord's deity.
Looked at from the divine standpoint, He Who is addressed as God (verse 8) must of
necessity be better than angels; looked at from the human standpoint, He was made for a
little while lower than the angels, and in that capacity as Son He has been highly exalted.
The measure of His excellence above angels is His inherited name: by how much He has
inherited, by so much He is greater.
The question then has to do with the inherited name. But first, we might pause to ask:
Why should such an argument be necessary, and in what way does it contribute to the
theme of the epistle?