Christ and the Prophets introduction god talks to us between the prophets and the lord jesus 1- 3 1. the son 2. 2. whom he has appointed heir of all things 2 3. through whom also he made the worlds 2 4. being the brightness of his glory and the express image of his person3 5. upholding all things by the word of his power 1- 3 6. he had by himself purged our sins 1- 3 7. sat down at the right hand of the majesty on high 1- 3 christ and the angels 4- 14 1. his greatness in sonship 4- 5 2. their submission to him 6- 8 3. his anointment for the act of salvation 9 4. his eternity 10- 14 "God, who at various times and in different ways spoke in time past to the fathers by the prophets, has in these last days spoken to us by His Son, whom He has appointed heir of all things, through 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 at the right hand of the Majesty on high" [1-3]. INTRODUCTION St. Paul started his epistle by revealing God's speech with the fathers, that is, men of the Old Testament through the prophets, assuring first, his commitment to love, and his submission to the Old Testament men, and second, declaring the unity of both Testaments. God who talked in the past with the Old Testament men is the same God who talks with us now in His Son. He talked with the Old Testament men about the divine truth through shadows, but now He reveals the whole truth. Thus, He didn't belittle the prophets, nor the greatness of the glory of the Old Testament. However what is greater than that is the glory of the New Testament, for it is an extension of the old, going into its depth and achieving its goal. As St. John Chrysostom says, [What a great act that He sends the prophets to our Fathers, but when the fullness of time came, He sent us His Only-Begotten Son. None of the prophets have seen God but the Only Son saw Him1.] [How splendid it is that He Himself chose to speak with us and not through His servants. Moses was their teacher, but for us, the Lord of Moses was our teacher. Let us, then, reveal the heavenly wisdom 1 In Hebr., Hom., 1:1. Chapter 1 2 which is fit to this honor, and do not seek an earthly matter2.] Why did the Apostle start by comparing Jesus Christ with the prophets? Because at the beginning of the Jewish nation, Moses the prophet was their leader, his brother Aaron was the high priest. Moses represents the revelation of the divine truth, especially through the Law, while Aaron represents the practical aspects of worship and sacrifices which reconciled man with God. The two acts accompany and compliment one another. So that man may live as a true believer, and member of the holy community, he has to accept the truth, and get acquainted to it, not only through the Law, the commandment or the prophecy, but through a life of true worship, that is, through the sacrifice of reconciliation between God and the believer. This association between prophecy and priesthood, or between the commandment and worship did not last long, for soon the Jewish priests deviated from their mission to the outward appearances rather than the Spirit, and the truth was lost. Thus, there was an enmity between the hypocrite priests and the true prophets. This was apparent during the days of prophets Jeremiah and Ezekiel, where it was impossible to reconcile the hypocrites with them. But the Lord Jesus alone is the complete Truth who reveals that, through His unique Sacrifice on the cross. In the mean time, He is the Heavenly High Priest who can purge our sins, sitting at the right hand of the Father in the highest. In this epistle, he compares between the Lord Jesus and the prophets. At the end, he compares between Him and the Levitical priesthood to reveal in Himself the unity of the truth and the sacrificial act, or the prophecy with the priesthood in a unique way. The prophets delivered the divine voice to the Fathers, as channels who only deliver the message. "Chiefly because to them were committed the oracles of God" (Rom. 3:2). Lord Jesus Himself testified that Moses and the prophets talked about Him. As for the Lord, is the Voice Himself or the Truth in Person, who declares about the Father, being one in His Divinity. Thus, He says, "All things have been delivered to Me by My Father, and no one knows the Son except the Father. Nor does anyone know the Father except the Son, and he to whom the Son wills to reveal Him" (Matt. 11:27). GOD TALKS TO US In the Old Testament, God talked to the Fathers through the prophets, but now He talks to us through His Son. What does that mean? God is constantly talking with us. He draws near us to reveal His love, and He desires to interact with us. Since He is the Absolute beyond our comprehension, then He is not far from us, and wants to unite with us to grant us the fellowship of His eternal glories. His talk with us is not mere words for us to hear, but rather an effective life, which God compares to the rain bringing fruit on earth. "I will cause showers to come down in their season; there shall be showers of blessing. Then the trees of the field shall yield their fruit, and the earth shall yield her increase..." (Ez. 34:26,27). Toward the end of this epistle, the Apostle emphasizes that "For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. And there is no creature hidden from His sight..." (Heb. 4:12,13). The Lord Jesus Himself said, “The words that I speak to you are spirit, and they are life.” 2 In Joan. Hom., 15:3. Chapter 1 3 GOD TALKS WITH US BY DIFFERENTMETHODS Since creation, the Loving God is moving toward us to talk with us. As St. Augustine says, [Isn't God the One who talked with Adam since the creation (Gen.3:17)? Isn't He the One who talked with Cain, Noah, Abraham, Isaac, Jacob, and all the prophets, and Moses? Listen, He talks with the one person not only once but many times3.] Since creation, He talks through various means using every method, so we may hear His voice, accept Him, and interact with Him. The Divine inspiration says, "I have also spoken by the prophets, and have multiplied visions; I have given symbols through the witness of the prophets" (Hosea 12:10). It is also written in the Psalms that "The Mighty One, God the Lord, has spoken..." (Ps. 50:1). St. Augustine comments, [He talked in different ways. He Himself talked through angels, through prophets, by Himself, through His believers, through our weaknesses when we say a part of the truth. He talks in different ways, using different instruments. However each time it is He who speaks, through touch, pictures or inspiration4.] BETWEEN THE PROPHETS AND THE LORD JESUS Since God the Father talked with our Fathers through the prophets, yet it differs when He talks with us through His Son in the latter days. Before mentioning the difference, we mention why St. Paul called it the latter days. St. John Chrysostom says, [It is good that He says the latter days, because through that, He encourages them to heed the future. In another place, He says, "The Lord is at hand. Be anxious for nothing" (Phil. 4:5,6). Also, "...For now our salvation is nearer than when we first believed" (Rom. 13:11). Here he again says, (Whoever is struggling and endures the latter days feels relieved that his labor and strife will soon end and eternal rest will start5.] He still comments saying6, [Man expects in the last days, that punishment is approaching, gifts are decreasing, salvation is unexpected. However, what happened was contrary to that for abundant blessings overflow.] The Father talks through the prophets as instruments, but in the latter days, He talks through His Son, not as an outside instrument declaring His voice, but He is the Word of God, One with the Father, incarnate, so we may accept to meet with Him. He carried the cross to grant us the right to enter to Him, abolishing enmity. Through His resurrection, we became righteous, meeting His Father as our Father too. We do not merely hear His voice or some of His words, but we accept Him inside us and we in Him, thus we become one with the Word of God and members of His Body. The words of God are no more mere commandments we have to obey, but rather accepting the Divine Word and abiding in Him. The Son alone is the subject of joy to His Father, complete in His obedience to Him. In Him we are the subject of His joy as well. His commandments are no more a burden, but become an enjoyment with the Word who grants us heavenly life and fellowship of the eternity inside us. That is what He meant when He said, "The kingdom of God is inside you." When the prophets spoke with the Fathers in the old days, they offered glorious Divine messages. But when the Father spoke to us now in His Son, He offered us His Son 3 On Ps. 62. 4 Ibid., 49 (50). 5 In Hebr., Hom., 1:2. 6 Sermons on the New Testament, 6:9. Chapter 1 4 Himself, the Mystery of life, salvation and resurrection! Who is this Son, the Word, whom the Father offers to us in these last days? 1. THE SON The Apostle says, "He talks thus through His Son." He didn't say, He spoke thus through the prophets." Thus, the Son, who is one with the Father, carries the Father and contains us in Him by sanctifying us through His blood. Hence, we meet the Father in the Son. We get to know Him and unite with Him in a marvelous unity. Truly, the Holy Spirit was preparing the prophets to accept the Divine message and deliver it. But it was impossible for the Father to settle in them and unite. Besides, the prophets were not able to take the people deep inside them to meet the Father. The Only-Begotten Son is the One able to reconcile us with the Father to be in Him forever. In our study of St. Paul's letters, we realized the main divine fact of Christian faith which is summarized in one word "In Christ." In Him, the Father manifests Himself and talks, and in Him we became believers (Eph. 1:1), and enjoyed the divine choice (Eph. 1:4). In Him we obtained redemption (Eph. 1:7), and He gathered us both the heavenly and earthly creatures (Eph. 1:10), and by Him we were enriched in everything (1 Cor. 1:5). 2. WHOM HE HAS APPOINTED HEIR OF ALL THINGS Here he talks about the role of the Divine Incarnation, the Son, Creator of everything, who emptied Himself and took the form of a servant, carrying us in Him, so that as He inherits everything through His righteousness, we may also inherit with Him and in Him. For our sake, He emptied Himself from His glory, forsaking everything; He was buried in a stranger's tomb, so that each one of us may find a place in Him. This is the Son's role to grant us the inheritance in Him. However, the prophets were mere speakers about the inheritance which God prepared for us. They just referred to it without being able to present it to anyone, or even obtaining it themselves, until they enjoy with us Christ, our True Inheritance. 3. THROUGH WHOM ALSO HE MADE THE WORLDS Here the Apostle talks about the superiority of Christ over the prophets, without referring frankly to them. The prophets were human beings who accepted the divine messages, and devoted all their lives that God may fulfill this message through them. But the Lord Jesus is the Creator, Maker of heaven and earth, as St. John the beloved says, "All things were made through Him, and without Him nothing was made that was made" (John 1:3). In Him all creation was fulfilled, on earth and in heaven. Also the new creation in us is fulfilled through Him, thus He edified in us a new heaven and a new earth. As St. Augustine says, that heaven refers to the soul and earth refers to the body. The Lord Jesus renews our souls and bodies, that is, He restores their creation by the Holy Spirit in the water of baptism. 4. BEING THE BRIGHTNESS OF HIS GLORY AND THE EXPRESS IMAGE OF HIS PERSON: The Apostle elevates them to a higher level to see the Son, the Logos who in Him was everything, who is Himself the brightness of the glory of the Father and express image of His Person, to lead them to the unapproachable brightness. Does the expression, "brightness of His glory and the express image of His PerChapter 1 5 son,” belittles the equality of the Son with the Father or offends against their eternal unity? The expression "brightness of His glory,” refers to His eternal birth, for the eternal Light cannot exist without His brightness. The Son is the Light out of Light, or the eternal Brightness inseparable from the Light, but rather One with Him. St. Athanasius of Alexandria says, [Who is mindless to doubt the eternity of the Son? For who can see Light without Brightness or shine?7] He also says, [He is inseparable from the Father as the brightness is inseparable from the light8.] He says, [Who wouldn’t see that brightness is inseparable from light, for this is the case by nature, they exist together, and not following each other9.] He also says, [How can the Son not be the same in essence as the Father, while He is the Image of the Father and His brightness? The Lord Jesus said, "He who has seen Me has seen the Father" (John 14:9). Since the Son is the Word of the Father and His wisdom, how can it be that there existed time while the Son did not exist?10] St. John Chrysostom says, [Notice with what great awe we understand this, then we will accept it, for He is begotten from the Father without suffering, not greater or lesser than Him11.] He also says, [Since the Father is called Light in the Old and New Testaments, the Lord Jesus called Himself Light too (John 12:46). Therefore, St. Paul called him, "brightness,” showing that He is from Him, co-eternal12.] And he says, [Listen to the Lord Jesus Himself calling Himself, "I am the light of the world" (John 8:12). Thus, He used the word "brightness,” meaning that He is Light out of Light. He also meant that He lights our lives and declares to us the unity of the Father and the Son as the unity of the light to its brightness13.] If we compare the Lord Jesus with the prophets, we remember that when the prophet Moses met God, God's light was reflected on his face that the people could not look at him, so he had to cover his face with a veil whenever he spoke to them. He removes the veil when talking to God. This was a symbol of the Lord Jesus, the Brightness of the Father, who does not carry an outside brightness reflected on Him, but He is the Brightness Himself, inseparable from the Father. Our Christ put on a human body as the veil of Moses, that we may look at Him and get to know the mysteries of the Father, saying with the Psalmist, "With Your light we behold the light," that is, through Your Only- Begotten Son who is Your brightness, we may see Your mysteries, and enter into Your eternal glories. He is called “the Express Image of His Person,” as St. John Chrysostom says, that this phrase testifies to His Person that He is of the same essence as the Father14. 5. UPHOLDING ALL THINGS BY THE WORD OF HIS POWER St. John Chrysostom15 sees that the Holy Spirit goes gradually with the reader till He elevates him on the high mountains, mountains of incomprehensible knowledge of Christ. Once, He talks to them about His incarnation, then He rises and tells them about 7 Discourses against Arians 1:4. 8 De sent. Dionysii, 8. 9 Ad Episcopos Egypti, 13. 10 Depositi Arii, 3. 11 In Hebr., Hom., 2:1. 12 In Joan. Hom., 4:2. 13 In Hebr., Hom., 2:2. 14 In Joan. Hom., 4:2. 15 In Hebr., Hom., 1:2,3. Chapter 1 6 Him as the Creator. Moreover, He tells them about His nature as being the Brightness of the glory of the Father. Then He descends to their level so they may realize His care for them by saying, "Upholding all things by the Word of His power." Thus, He descends with them and elevates them so they may realize the mysteries of Christ, His characteristics and His deeds. The divine inspiration talks about the Lord upholding all things by the Word of His power, that is, He is the Almighty, the Pantocrator. He cares for, and is concerned about all even the minor ones. He is so near to His creation, arranging even the trifle matters. Since the Son is the unapproachable brightness, in His great love, He carried us to be in Him and take refuge in Him. We saw Him the Heir of everything. He inherits all nations not to control them, but to pour His love and to hold each one by His hand, to sanctify all by His Holy Spirit, preparing us to enjoy the fellowship of His inheritance. He gives us His inheritance and we own Him inside us, He bought us and we have Him! This is His unique power which declares the authority of love, His powerful care, and His capability of surpassing salvation! As St. John Chrysostom says, [His care is inexpressible, His compassion is incomprehensible, His goodness is unlimited, and His love is unconditional!16] 6. HE HAD BY HIMSELF PURGED OUR SINS God, upholding all things by the Word of His power, did not only create us from nothing and created everything for our service, but also after we sinned and defiled our nature and forsook Paradise and fled from the face of the Father, He paid the price of our sins on the cross to take us to the kingdom of His love, and restore us to our Father's house, and His divine bosom, carrying the image of our Creator. He sits now at the right hand of the Father as the High Priest on our behalf, not through words intercession but through His Self-sacrifice which He offered once for our sake, and we became members of His Body. He intercedes by the Holy Blood shed to purify us. St. John Chrysostom comments on His care and salvation by saying, [Remember that His delight in your salvation is greater than your delight in fleeing from danger and death!17] He also comments on the same verse saying, [It is important that we should stay pure, without any defile, and to preserve the beauty which the Lord bestowed upon us, and His pure undefiled integrity, “not having spot or wrinkle, or any such thing, but that it should be holy and without blemish” (Eph. 5:27). For even the smallest sin is defilement and blemish; I mean even a word of rebuke or insult or any evil word18. 7. SAT DOWN AT THE RIGHT HAND OF THE MAJESTY ON HIGH He sat down in the highest, at the right hand of the Majesty on high, not to be beyond our comprehension, but so that when He descends and becomes like one of us and purges us from our sins, we have a place in Him and unite with Him. When He ascends, we ascend with Him, and sit where He sits, enjoying the fellowship of His eternal glory. The Head was exalted so that the body may not remain on the earth, but that it may remain up in spirit and heart, till the great Day of the Lord, when the body is also exalted to enjoy the glory! 16 العناية الإلهية: 5:84 . ترجمة عايدة حنا بسطا. 17 المرجع السابق. 18 In Hebr., Hom., 1:3. Chapter 1 7 St. John Chrysostom says, [For your sake, O man, He prepared the kingdom! For your sake, He prepared indescribable blessings, an inheritance prepared in heaven, a unique abundant life and inexpressible joy19.] CHRIST AND THE ANGELS After the Apostle briefly but strongly illustrated the Father's talk with humanity in His Only-Begotten Son in the fullness of time, which can not be compared with His talk with the Hebrew Fathers through the prophets, he moves to the comparison between Christ and the angels. The Hebrews gloried over the Gentiles in receiving the Law through the angels. This is what the Jewish tradition declared, and was confirmed by the New Testament. The deacon Stephen says, "Who have received the Law by the direction of angels, and have not kept it" (Acts 7:53). The Apostle says, "To whom the promise was made; and it was appointed through angels by the hand of a mediator" (Gal. 3:19). However, the Lord Jesus offered the New Testament Law to the multitudes when His disciples appeared before Him, and He gave them the message, neither did angels appear at that time, nor any supernatural signs accompany the scene, as when Moses received the Law on Sinai Mountain. The Apostle compares between Christ and the angels in the following points: 1. HIS GREATNESS IN SONSHIP "Having become so much better than the angels, as He has by inheritance obtained a more excellent name than they. For to which of the angels did He ever say: 'You are My Son, today I have begotten You'? And again, 'I will be to Him a Father and He shall be to Me a Son'?" [4,5] No way to compare between the Lord and His angels, for they are the work of His hands and His servants. But since Christ accepted the incarnation, and appeared in His humility as one of us and less than the angels, the Apostle wanted to clarify His position: that He is the Only-Begotten Son obtaining a more excellent name than them. In the Revelation, it says, "He had a name written that no man knew except Himself" (Rev. 19:12). This phrase reveals the inability of the human language, or even heavenly language, to express the nature of the Son or His relationship with the Father. If the Bible calls Him ‘Son,’ it is because this word is the closest in expression, although it is incapable of expressing His nature as it should. Through incarnation, the Son descended to us, and became as one of us. Thus, a comparison can be done between Him and the angels. However, in His essence, He is above any comparison. St. John Chrysostom says, [He was always greater than the angels and above any comparison, however, this was mentioned about Him regarding His taking a human body20.] He also says, [If He were a Son, by grace only, He would not have been better than the angels, but rather less than them. How? For the righteous also are called sons. But to show the difference between the creatures and their Creator, listen to what he says, "For to which of the angels did He ever say: ‘You are My Son, today I have begotten You?’ and again, ‘I will be to Him a Father, and He shall be to Me a Son?’” 21] . 19 العناية الإلهية: 6:8 20 In Hebr., Hom., 1:3. 21 In Hebr., Hom., 2:4,5. Chapter 1 8 What does he mean by the word "today,” except that it is an expression of His eternity, for He has no beginning. There was no time where the Son did not exist, for He is Begotten of the Father before all ages. 2. THEIR SUBMISSION TO HIM No way to compare between the Son sitting on the throne and His servants the angels worshipping Him, though they are a flame of fire. But when He again brings the Firstborn into the world, He says: “Let all the angels of God worship Him. Who makes His angels spirits and His ministers a flame of fire.” But to the Son, He says, "Your throne, O God is forever and ever, a scepter of righteousness is the scepter of Your kingdom" [6-8]. The Apostle calls the incarnation of the Word "Eisodus" to the world. This was fulfilled during His Exodus, as the Lord Jesus said, "I came forth from the Father, and have come into the world" (John 16:28). As He said, "Behold, a sower went out to sow" (Matt. 13:3). It is truly going out and coming in. Going out willingly from the glories, and coming into our lives to unite our nature and life with Him, so He gets us out of our world, that we may enter in Him into the bosom of His Father. St. John Chrysostom compares this act to a person fleeing from the royal palace, was arrested and imprisoned. The Son came out from His palace and entered the prison of our bodies to talk with us in the matter of reconciliation, offering the price of our sins. Then, He frees us from the prison so we may enter the palace once more. Thus, the concept of going in and out which the Only-Begotten Son did during His incarnation and ascension, that is, during His act of salvation, is merely an act of exceeding love towards man. Its aim is to extract man from being self-centered to let him enter into the bosom of the Father through confirmation in the Son. Since the Jews glory in the angels, because the Law was delivered to them by the hand of angels. However, it was impossible for an angel to enter the world to grant man entrance into the Divine bosom. The angels served believers and delivered good news, but they were incapable of achieving salvation. As in the Gregorian Liturgy, we say, [You did not entrust an angel nor archangel, nor a cherub, nor prophet for our salvation, but You, incarnate Logos Yourself became man.] His divine love which made Him enter our world as one of us did not demean His honor before the angels. The Apostle says, "When He again brings the Firstborn into the world, He says, 'Let all the angels of God worship Him' [6]. The angels gave the Old Testament men the opportunity to kneel before God. They themselves who delivered divine messages to the Old Testament men to support them, worship the Son. As St. Athanasius of Alexandria says, [While the Patriarchs worship Him, it was written, "Let all the angels worship Him. 22"] His coming to the world did not effect His Divinity, nor prevented the angels from worshipping Him, but granted man honor. For the Apostle did not say, "When He brings the Son into the world, but he said, “When He brings the Firstborn into the world." He came into the world as Firstborn, working on our behalf, and in our name. The angels see Him carrying our nature. Moreover, they see Him carrying the believers as members of His body, and they marvel. They worship Him as their Creator and praise Him joyfully 22 Discourses against Arians 1:40. Chapter 1 9 for His great act with us! They see in Him being Firstborn, a declaration of His unconditional love toward His creation. His incarnation, crucifixion, resurrection and ascension opened a new field for the angels to worship Him, for He revealed His deep love, which was previously incomprehensible. He gave them new knowledge about His mysteries which drew them to worship Him and praise Him! But this does not demean the angels, for He said assuredly, "Who makes His angels spirits, and His ministers a flame of fire" [7]. This relates to the superiority of the angels. But to the Son, there is no way to compare, for he says, "Your throne, O God is forever and ever; a scepter of righteousness is the scepter of Your kingdom" [8]. The angels are ministers, a flame of fire, but the Son is King full of authority. As St. John Chrysostom says, [See how he clearly distinguishes between the creation and its Creator, the ministers and the Lord, the True Son and the Heir and the servants23.] St. Athanasius of Alexandria says, [Observe here that the word "who makes" involves genuine matters, i.e. the creation. He calls the angels His creation, but for the Son, He does not call Him, His creation or a being who came into existence, but he talks about His co-eternity, royalty and His controlling everything.] He also says, [He showed that He is different than all what was created. Since He is different in essence and nature, there is no way to compare Him in that with His creation24.] 3. HIS ANOINTMENT FOR THE ACT OF SALVATION The Lord Jesus sitting on His throne, who is worshipped by all the heavenly hosts, rules by His love. He is the only Righteous, without sin, the Father anointed Him from the beginning to achieve salvation through His incarnation, and offering Himself a sacrifice of love for us. Here His divine love is joined with His righteousness to achieve His purpose in us: "You have loved righteousness and hated lawlessness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions" [9]. Some Gnostic heresies preach about the brutality of the God of the Old Testament, the Creator of the body, and about the gentleness of the God of the New Testament who desired to save humanity from the hands of the First. Therefore, St. Paul emphasized the role of the Father in salvation, by anointing His Only-Begotten Son for this act of salvation. He emphasized the unity of the work between the Father and the Son, and their positive role in salvation. In more than once, He assures us that the Father loves us as well as the Son, and that He sent His Only-Begotten Son, and made Him suffer for us, and raised Him to raise us in Him. Let no one stumble when he hears the Apostle confirming that, thinking that the Son was incapable of love, incarnation or resurrection. However, the Apostle wanted to emphasize the role of the Father in the redeeming act of the Son. He anointed Him with the oil of gladness, that is, the Son was devoted to fulfill this joyful act for the Father and men also. Truly, by His incarnation, He shared our nature, but He is still the Only Unique One in His righteousness and hatred for sin, for He knew no sin. He is the One capable of fulfilling the gladsome act of salvation. In the Son, the Father was glad, for He saw us as His children, justified and sanctified. In Him, we also rejoice, for we see the Father our holy Father opening His fatherly bosom for us! 23 In Hebr., Hom., 3:1. 24 Discourses against Arians 1:57,58. Chapter 1 10 4. HIS ETERNITY In his comparison between the Lord Jesus and the angels, the Apostle clarified that the Lord Jesus is the eternal Creator, for the visible world vanishes away but He stays forever: "You, Lord, in the beginning laid the foundation of the earth, and the heavens are the work of Your hands. They will perish, but You remain; and they will grow old like a garment, like a cloak You will fold them up, and they will be changed. But You are the same, and Your years will not fail. But to which of the angels has He ever said, Sit at My right hand, till I make Your enemies Your footstool? Are they not all ministering spirits sent forth to minister for those who will inherit salvation?" [10-14]. He is the Creator of heaven and earth, thus, there is no way to compare between the Creator and His creation, not even the angels. The Son as a Creator, begotten from the Father before all ages, existed at all times. There was no time when He did not exist. He created everything, thus, He does not change. However, since the creation was created from nothing, it is apt to change. St. Athanasius of Alexandria says, [The creation came into being from nothing; it has a changeable nature. However, the Son, since He is from the Father, is unchangeable according to His nature as the Father Himself25.] He is the unchangeable Creator of heaven and earth. He changes others, but He does not change, but stays forever as He is. His nature supports us from two aspects: first, because He can fulfill His promises since He is the Only unchangeable One; second, because we change when we submit our lives to His hands as God who renews us and does not get renewed, because He does not become old. We as human beings submit our lives into His hands so He renews our nature and life. He is the Eternal, who conquered His enemies, for he says, "But to which of the angels has He ever said, Sit at My right hand till I make Your enemies Your footstool?" No angelic host can have this eternal victory, but only the Lord Jesus can conquer the power of darkness under His feet, and this is fulfilled in its fullness when He conquers them under His Bride’s feet. He gave us the power to tread on serpents, scorpions and every power of the enemy, so that every victory in our life is for the glory of His holy Name. Thus, when we rule with our King, we completely conquer Satan and his kingdom! This promise which the Father offered His Son is for us, too, for He represents us. This victory which we have in Christ Jesus, and this eternal triumph stimulated the angels to feel glad with us, being a holy bride. Thus, they desire to serve us, and rejoice at the day of our salvation. They serve us not because they are less than us, but it is a service of love, service of the heavenly creatures which rejoice with the earthly ones, when they enjoy fellowship with them in their heavenly life. This is what the Apostle said, "Are they not all ministering spirits sent forth to minister for those who will inherit salvation?" [14] The Apostle does not ignore our appreciation to the message of the angels and their role as servants sent to work for us, we who are called to inherit salvation. Since the 25 Discourses against Arians 1:35. Chapter 1 11 Lord Jesus is our Savior, the angels are His ministers to serve us for His joy and their joy with us. St. John Chrysostom comments on the words of the Apostle and says, [The angels are the servants of the Son of God sent to minister in different ways for our salvation. Also, they share in the service with us26.] Also, he says, [He sent the Son also not as a servant or a slave, but as the Only-Begotten Son who has the same will as the Father. He was not sent as if He moved from one place to the other, but because He took flesh. However, the angels are sent and they moved from one place to the other27.] Origen28 talked frequently about the angels and their work with us. He said, [When we are unbelievers, we are under the dominion of Satan, but after we are baptized and renewed in the baptismal font, the Lord, who saves us with His blood, appoints a holy angel for us, who looks with purity at God's face29.] He also says, [Every soul, has a guardian angel who guides him as a brother30.] St. Athanasius of Alexandria says about the angels, [They are sent by God to spread His gifts, to those who accept them31.] 26 In Hebr., Hom., 3:4. 27 In Hebr., Hom., 3:4. .231- 28 للمؤلف: آباء مدرسة الإسكندرية الأولون، 1980 ، ص 225 29 Comm. Matt., 26. 30 In Luc. Hom. 35. 31 Discourses against Arians 3:14.
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