another. The final revelation in Him Who is Son was preceded by other revelations in many parts and in many modes. From the first, in our language of time, there was an end answering to the beginning: a consummation answering to creation: a destiny of humanity answering to its nature. God appointed His Son heir of all things, through Whom He also made the world. In Scripture then we are taught to see how the SonSon of God and Son of manreached His heritage in spite of the self-assertion of man whose nature He took to Himself.
1. The significant connexion in which the writer of the Epistle places the fulfilment of man's destiny with the record of creation suggests a most pregnant figure of the purpose of God for the being whom He made in His own image (Gen. 1:27). God promised to man to enter into His (own) rest (Ps. 95:11). The rest of God is symbolised by that Sabbath which followed the Hexaemeron (Gen. 2:1-3). Nothing therefore less than such a rest of communion with God can satisfy the capacity of man. Each partial and limited rest points forward to that which is more complete and more farreaching. Each promise fulfilled brings the sense of a larger promise. The promises connected with the possession of Canaan (for example) quickened a hope of far greater blessings than the actual possession gave (Gen. 17:8; Lev. 26:4- 12; comp. 1 Cor. 10:1 ff.). And we are constrained still to say, whatever may have been attained: there remaineth a Sabbath-rest for the people of God (Heb. 4:9) But this Sabbath-rest, the rest of God, can only be enjoyed by those who, as the issue of their discipline, have gained the divine likeness (Gen. 1:26). In this condition therefore is involved the necessity for the long education of the world, of which the Old Testament is the comprehensive summary.
Meanwhile, during the time of growth, of education, of training, of discipline, there remain for the support and for the guidance of men the two thoughts of the inheritance, and of the promise. The idea of inheritance is that of possession marked by the fulness of right which rests upon the personal position of the heir. Because the heir is what he is, he vindicates his right to that which he claims or holds (compare Additional Note on Heb. 6:12).
The heirship of man to the divine blessing answering to his nature is founded on God's purpose in creation, on the gift of His image with the power of attaining to His likeness. But we are conscious of disorder and corruption. We shrink from that holy Presence in which alone is perfect rest. We lack the qualification of heirs. The normal growth of man into the divine likeness has been interrupted. Hence, lest it should seem that the divine destiny of man had been made void by man's self-will, it has been confirmed by the promise in which God has repeated His counsel of love (4:1; 6:13 ff.; 7:6; 8:6; 9:15; 10:23, 36; 11:9, 11, 17; 12:26).
This promise confirming the heirship carries with it the certainty of final victory (1:13; 10:13, 36 f.).
2. The fulfilment of the divine purpose for man necessarily required a long preparation. Even if he had not fallen he would have needed the discipline of life to reach the divine likeness through a free moral growth. The sinless Son of man learnt obedience (5:8). As it is, the necessity of discipline is twofold. Divine gifts have to be exercised: and human failures have to be repaired. The capacities and needs of man have to be revealed and satisfied. Thus the purpose of God for man indicated in creation is wrought out in two