The Saviour as the Heir of all things, the One Who by reason of His finished work has

obtained by inheritance the Name which is above every name, will not enjoy this

inheritance alone. He was made one with those who shall share His glory that they may

be made one with Him. They too become heirs of salvation, they too, by the exercise of

faith and patience `inherit the promises' (Heb. 6: 12) and find in both Noah and

Abraham (Heb. 11: 7, 8) examples of that faith which is the substance of things hoped for.

While the bulk of the references to angels occur in Heb. 1: and 2:, there are two other

occurrences that must be included to complete the tale, namely Heb. 12: 22 and 13: 2.

Heb. 12: 5-24 is occupied with a twofold theme: "sons" 5-14, "firstborn sons" 15-24.

The first section speaks of that in which all partake if they be true children; the second

speaks of that which relates only to the firstborn.

The structure of this second section is as follows:

A | 15. | a | Looking diligently.

b | Lest any man fall from or fail.

B | 16, 17. The birthright bartered (Prototokia).

C | 18-21. Ye are not come. Six "ands". SINAI.

C | 22, 23. But ye are come. Seven "ands". SION.

B | 23, 24. The birthright enjoyed (Prototokos).

A | 25. | a | See.

b | Lest ye refuse.

The section opens with a warning: "Looking diligently lest any man fail of the grace

of God". It does not say `fall from the grace of God', but `fail of the grace of God'.

Hustereo `to come short' occurs in Heb. 4: 1, and that passage partially explains what

we are considering here: "Let us therefore fear, lest a promise being left us of entering

into His rest, any of you should seem to come short of it." The context speaks of Israel's

forty years' wandering in the wilderness, and their failure, though redeemed, to `go on

unto perfection'. We are not dealing with sonship, but with birthright; not salvation, but

possession, not deliverance from Egypt, but entry into Canaan. The warning is for the

Hebrews who, like their fathers and like Esau, were in danger of drawing back, turning

aside, losing the heavenly for the sake of the earthly.  Heb. 8: 7 continues, `Then

should no place have been sought for the second', showing that the two covenants are

here in view. The Apostle now brings before the mind the two mountains, Sinai and

Sion, which are explained in Gal. 4: as representing the two covenants, Sinai standing

for `Jerusalem that now is, and is in bond age with her children', and Sion for `Jerusalem

that is above is free, which is our mother' (Gal. 4: 21-23 R.V.).

We have in Heb. 12: 18-21 Moses, the mediator of the old covenant, and in

Heb. 12: 22-24 Jesus, the Mediator of the new covenant, and it is under the new

covenant, and not under the old, that the birthright can be enjoyed.