Introduction. In a majestic opening sentence the writer declares the theme which he proposes to develop in the Chapter s that follow. Christianity is the final and all-sufficient religion, for Christ is no other than the Son, who accomplished once and for ever the saving purpose of God. To His people of old God had spoken by human messengers, who could only disclose fragments of His will, as it came to them by word or vision or symbol. To His later people, whose lot is cast in the transition period between the old age and the new, He has spoken by one who is His Son. The supreme dignity of the Son is set forth under two aspects: (a) He is not part of creation, but the very goal and principle of creation. From all eternity God had decreed that He should be heir of all things, and had made the worlds the whole universe of space and time through Him. (b) He is Himself of Divine nature, for in Him the being of God is manifested as the sun is in its radiance, or the seal in the impression taken from it. He is God's assessor in the government of the world. For a time He sojourned on earth to effect His redeeming purpose, but now He has returned to His sovereign place in heaven. So the name which rightly belongs to Him is that of Son, and from this it is evident that He stands infinitely high above the angels.
Unlike the Fourth Evangelist (pp. 745 f.), the writer does not expressly use the term Logos (the Word), but it is clear from his language that he conceives of Christ under this category. Alexandrian philosophy had given currency to the idea of a second Divine principle God active as distinguished from God transcendent. From an early time Christianity had seized on this conception as alone adequate to the significance of Christ, but with the essential change that the abstract Logos of philosophy was now identified with a living Person. In the remaining part of the epistle the conception of Christ as Logos gives place to others, especially to that of the ideal High Priest; yet the argument as a whole has to be understood in the light of these opening verses. Jesus is qualified to be our mediator with God because He shares in the being of God, while partaking also in our human nature and experiences.