Hebrews 1:1-3
¹ God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, ² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; ³ 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 on the right hand of the Majesty on high:

GOD’S SUPREME REVELATION (PART 2)
HEBREWS 1:2b-3

Vs. 2b whom He has appointed heir of all things, through whom also He made the worlds.

There are three things intended by the word ‘heir’ 

1. Title, dominion. Lordship;
2. Possession Christ is made actual possessor of that which He hath a title unto; it.
3. That He hath a title and God’s possession by grant from the Father He is appointed heir of all things.

He is the author of the gospel—being heir and Lord of all things whatever, the sovereign disposal of all the rites and ceremonies of worship about which the Jews contended must needs be in His hand, to change and to alter them as He saw good. Also, He being Lord and heir of all things, it was easy for them to conclude that if they intended to be made partaker of any good in heaven or earth, in a way of love and mercy, it must be by an interest in Him. The next words evince this sense: through whom also He made the worlds. He made all, and it was meet that He should be Lord of all. Jesus Christ was appointed heir of all things. This was according to the eternal purpose of God; to the covenant of old between the Father and the Son for the accomplishment of the joint work of redemption; to the promises made Him in types; to the promise left on record in the Old Testament; to the solemn proclamation of Him to be the great heir and Lord of all at His first coming into the world. through whom also He made the worlds. Not as an instrument, or an inferior, but as God’s own eternal Word, Wisdom, and Power.

Vs. 3 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 ^[c]by Himself ^]purged ^]our sins, sat down at the right hand of the Majesty on high, the Apostle reminds the Jews that God  had promised to dwell among them by His glorious person, therefore the name of Jerusalem is called, ‘the LORD is there.’ Now He who in and under that name was with them as sent by Jehovah (Zechariah 2:8) was the Son, in whom He had now spoken in these later days. And this must needs be of weight with them, that He who had revealed the will of God unto them was none other but He who had dwelt among them from the beginning, representing in all things the Person of the Father being typically revealed unto them as the brightness of His glory. And the express image of His person as is the Father so is the Son. What the Father is, hath, that the Son is, doth, hath; or else the Father could not be fully satisfied in Him, nor represented by Him. By the express image or express character, we are to understand that the whole nature of God is in Him, so also that by Him God is declared and expressed unto us. Observe:

1. That all the glorious perfections of the nature of God do belong unto and dwell in the Person of the Son.
2. That the whole manifestation of the nature of God unto us, and all communications of His grace are immediately by and through the Person of the Son.

There are some signal instances wherein God reveals Himself and communicates from His own infinite fulness unto His creatures, and in all of them He doth it immediately by His Son. He does so in the creation of all things, in their providential rule and disposal; in the revelation of His will, and institution of ordnances; and in the communication of His Spirit and grace. The whole end of the gospel is to give us the knowledge of the glory of God in the face of Jesus Christ; that is the glory of the invisible God. Whom none have seen at any time. That is to be communicated to us as it is in the Person of Jesus Christ manifested and represented unto us, for He is the image of God. The expressions of God in all other things besides the Son, Christ Jesus, are all of them partial, revealing only something of Him—so all that is necessary to be known, that we may live unto Him here, and enjoy Him hereafter. And hence it is that all who have attempted to come to God by the light of that manifestation which He hath made of Himself. Any other way than in and by Jesus Christ, have all failed and come short of His glory. But now the Lord Jesus Christ being the brightness of His glory, in whom His glory shines out of the thick darkness that His nature is wrapped in unto us and beams out of that inaccessible light which He inhabits, and the express image of His Person, representing all the perfections of His Person fully and clearly unto us; it is in Him alone we can attain a saving acquaintance with God. And upholding all things by the word of His power. We may from these words see that our Lord Jesus Christ has the weight of the whole creation on His hand and disposes of it by His wisdom and power. Such is the nature and condition of the universe, that it could not exist a moment, nor could anything in it act regularly to its appointed end without the continued support, guidance, influence, disposal of the Son of God. All things were created by Him and for Him and He is before all things, and by Him all things consist. When we name a creature, we name that which has a derived and a dependent being. From this we may see the vanity of expecting anything from creatures, but only what the Lord is pleased to communicate to us by them. He alone has absolute sovereignty over us in all things; this should teach us our constant dependence on Him, and our universal subjection to Him. And this abundantly discovers the vanity and folly of those who make use of the creation in opposition to the Lord Jesus Christ and His peculiar interest in the world. His own power is the very ground on which they stand in their opposition unto Him: and all things they use against Him consist in Him; their very lives are at the disposal of Him whom they oppose. When He had by Himself purged our sins. This purging of our sins, which the Apostle declares to have been effectual before the ascension of Christ consisted not in the actual sanctification and purification of believers by the Spirit in the application of the blood of Christ to them, but in the atonement made by Him in the sacrifice of Himself that our sins should not be imputed to us. He is said therefore to purge our sins, and not to purge us from our sins. This He did by himself. He Himself was priest, sacrifice, altar, incense—as we shall see in our progress—and He perfected His whole sacrifice at once in and by His death, as the Apostle declares (chapter 9:12-14). So great was the work of freeing us from our sins, that it could not otherwise be affected, but by the self-sacrifice of the Son of God. This should teach us to live in a holy administration of this mighty and wonderful product of the wisdom, righteousness, and goodness which had found out and appointed this way of delivering sinners, and gloriously accomplished it in the self-sacrifice of the Son of God. This is the great hidden mystery, which is revealed in the gospel, and is there alone to be learned and attained unto; this we cannot do in. our own strength and by our most diligent endeavors, unless we receive from God the spirit of wisdom, knowledge, and revelation, enabling us to discover these depths of the Holy Spirit in a spiritual manner. Let us consider the unspeakable love of Christ in delivering us from sin. We were sinners, lost, children of wrath, under the curse, and He delivered us from wrath, and curse and eternal vengeance; and this by the sacrifice of Himself, by laying down His life for us—and greater love can no man manifest than by so doing. In all this we see His infinite condescension in putting Himself into that condition wherein He by Himself might purge our sins, and this He did that He might bring us unto God—unto His love and favor here, and the eternal joy hereafter. sat down at the right hand of the Majesty on high, the Apostle reminds the Jews that two things are intended: 1. The security of Christ from all His adversaries, and all sufferings for the future. 2. His majesty and inexpressible glory. How little can our weak understandings appreciate of His majesty. By the words sat down, a contrast is drawn between Christ and Aaron. Aaron stood with all humility and holy reverence ministering before the Lord, when he entered the most holy place on the Day of Atonement, after he had offered the sacrifice of expiation. He did not sit down between the cherubim; but worshipping at the footstool of the Lord, He departed. But the Apostle saith it is not so with the Son, after one offering, He entered heaven itself; into the real, glorious presence of God; not to minister in humility, but to participate on the throne of majesty and glory. Thus, the Apostle closes the general proposition of the whole matter, which he intends to further expound upon later.

Catechism Question 71
Q:  What is the reason annexed to the fifth commandment?
A:  The reason annexed to the fifth commandment is a promise of long life and prosperity (so far as it shall serve for God’s glory, and their own good), to all such as keep this commandment.

Ephesians 6:2
² Honour thy father and mother; which is the first commandment with promise;

“Prove it”  Catechism Question 109
Q: To what does baptism bind you?
A:  To be a true follower of Christ.

Romans 6:4
⁴ Therefore we are buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.