Heb 2:1-18
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This is the reason why it is so much the more needful to hearken t the
word spoken, in order that they should not let it pass away form life and
memory.
God had maintained the authority of the word that was communicated by
means of angels, punishing disobedience to it, for it was a law. How then
shall we escape if we neglect a salvation which the Lord Himself has
announced? Thus the service of the Lord among the Jews was a word of
salvation, which the apostles confirmed, and which the mighty testimony of
the Holy Ghost established.
Such is the exhortation addressed to the believing Jews, founded on the
glory of the Messiah, whether with regard to His position of His Person,
calling them away from what was Jewish to higher thoughts of Christ.
We have already remarked that the testimony, of which this epistle
treats, is attributed to the Lord Himself. Therefore we must not expect to
find in it the assembly (as such), of which the Lord had only spoken
prophetically; but His testimony in relation to Israel, among whom He
sojourned on the earth, to whatever extent that testimony reached. That
which was spoken by the apostles is only treated here as a confirmation of
the Lord's own word, God having added His testimony to it by the
miraculous manifestations of the Spirit, who distributed His gifts to each
according to His will.
The glory of which we have been speaking is the personal glory of the
Messiah, the Son of David; and His glory in the time present, during which
God has called Him to sit at His right hand. He is the Son of God, He is
even the Creator; but there is also His glory in connection with the world
to come, as Son of man. Of this Chapter 2 speaks, comparing Him still with
the angels; but here to exclude them altogether. In the previous Chapter
they had their place; the law was given by angels; they are servants, on
God's part, of the heirs of salvation. In Chapter w they have no place,
they do not reign; the world to come is not made subject to them that
is, this habitable earth, directed and governed as it will be when God
shall have accomplished that which He has spoken of by the prophets.
The order of the world, placed in relationship with Jehovah under the
law, or "lying in darkness," has been interrupted by the rejection of the
Messiah, who has taken His place at the right hand of God on high, His
enemies being not yet given into His hand for judgment; because God is
carrying on His work of grace, and gathering out the assembly. But He will
yet establish a new order of things on the earth; this will be "the world
to come." Now that world is not made subject to angels. The testimony
given in the Old Testament with regard to this is as follows: "What is
man, that thou art mindful of him; or the son of man that thou visitest
him? Thou hast made him a little lower than the angels; thou hast crowned
him with glory and honour; thou hast set him over the works of thy hands;
thou hast put all things under his feet." Thus all things without
exception (save He who has made them subject to Him), are, according to
the purpose of God, put under the feet of man, and in particular of the
Son of man.
When studying the Book of Psalms, we saw that which I recall here,
namely, that this testimony in Psalm 8 is, with regard to the position and
dominion of Christ as man, an advance upon Psalm 2. Psalm 1 sets before us
the righteous man, accepted of God, the godly remnant with which Christ
connected Himself; Psalm 2, the counsels of God respecting His Messiah, in
spite of the efforts made by the kings and governors of the earth. God
establishes Him as King in Zion, and summons all the kings to do homage to
Him whom He proclaimed to be His Son on the earth. Afterwards we see that
being rejected the remnant suffer, and this Psalm 2 is what Peter quotes
to prove the rising up of the powers of the earth, Jewish and Gentile,
against Messiah. (Act_4:26) But Psalm 8 shews that all this
only served to enlarge the sphere of His glory. Christ takes the position
of man and the title of Son of man, and enjoys His rights according to the
counsels of God; and, made lower than the ange ls, He is crowned with
glory and honour. And not only are the kings of the earth made subject to
Him, but all things, without exception, are put under His feet.
[8] It is this which
the apostle quotes here. The Christ had already been rejected, and His
being established as King in Zion put off to be accomplished at a later
period. He had been exalted to the right hand of God, as we have seen; and
the wider title had accrued to Him, although the result was not yet
accomplished.
To this the epistle here calls our attention. We see not yet the
accomplishment of all that this Psalm announces, namely, that all things
should be put under His feet; but a part is already fulfilled, a guarantee
to the heart of the fulfillment of the whole. Made a little lower than the
angels in order to suffer death, He is crowned with glory and honour. He
has suffered death, and He is crowned in reward for His work, by which He
perfectly glorified God in the place where He had been dishonoured, and
saved man (those who believe in Him) where man was lost. For He was made
lower than the angels, in order that, by the grace of God, He should taste
death for all things. It appears to me that the words "for the suffering
of death," and "a little lower than the angels" go together; and "so that
by the grace of God" is a general phrase connected with the whole truth
stated.
This passage then, which is thus applied to the Lord, presents Him as
exalted to heaven when He had undergone the death which gave Him a right
to all in a new way while waiting till all is put under His feet. But
there is another truth connected with this. He had undertaken the cause of
the sons whom God is bringing to glory, and therefore He must enter into
the circumstances in which they were found, suffer the consequences
thereof, and be treated according to the work He had undertaken. It was a
reality; and it was fitting that God should vindicate the rights of His
glory, and should maintain it with reference to those who had dishonoured
Him, and that He should treat the one who had taken their cause in hand,
and who stood before Him in their name, as representing them in that
respect. God would bring the captain of their salvation to perfection
through sufferings. He was to undergo the consequences of the situation
into which He had come. His work was to be a reality, according to the
measure of the responsibility which He h ad taken upon Himself, and it
involved the glory of God where sin was. He must therefore suffer; He must
taste death. It is by the grace of God that He did so we, because of
sin; He because of grace for sin.
This shews us the Christ standing in the midst of those who are saved,
whom God brings to glory, although at their head. It is this which our
epistle sets before us He who sanctifies (the Christ), and they who are
sanctified (the remnant set apart for God by the Spirit) are all of one:
an _expression_, the force of which is easily apprehended, but difficult to
express, when one abandons the abstract nature of the phrase itself.
Observe that it is only of sanctified persons that this is said. Christ
and the sanctified ones are all one company, men together in the same
position before God. But the idea goes a little farther.
It is not of one and the same Father; had it been so, it could not have
been said, "He is not ashamed to call them brethren." He could not then do
otherwise than call them brethren.
If we say "of the same mass" the _expression_ may be pushed too far, as
though He and the others were of the same nature as children of Adam,
sinners together. In this case He would have to call every man His
brother; whereas it is only the children whom God has given Him,
"sanctified" ones, that He calls so. But He and the sanctified ones are
all as men in the same nature and position together before God. When I say
"the same," it is not in the same state of sin, but the contrary, for they
are the Sanctifier and the sanctified, but in the same truth of human
position as it is before God as sanctified to Him; the same as far forth
as man when He, as the sanctified one, is before God. On this account He
is not ashamed to call the sanctified His brethren.
This position is entirely gained by resurrection; for although in
principle, the children were given to Him before, yet He only called them
His brethren when He had finished the work which enabled Him to present
them with Himself before God. He said indeed "mother, sister, brother;"
but He did not use the term "my brethren," until He said to Mary of
Magdala, "Go to my brethren, and say unto them, I ascend to my Father and
your Father, and to my God an your God." Also in Psalm 22 it is when He
had been heard from the horns of the unicorn, that He declared the name of
a Deliverer-God to His brethren, and that He praised God in the midst of
the assembly.
He spoke to them of the Father's name while on earth, but the link
itself could not be formed; He could not introduce them to the Father,
until the grain of wheat, falling into the ground, had died; until then He
remained alone, whatever might be the revelations that He made to them and
in fact, He declared the name of His Father to those whom He had given
Him. Still He had actually taken the human position, and He Himself was in
this relation ship with God. He kept them in the Father's name, they were
not yet united to Him in this position; but He was as man in the
relationship with God in which they also should be, when brought in by
redemption into association with Himself. That which He does in the latter
part of the Gospel by John is to place His disciples in the explanations
He gave of the condition in which He left them in the position which He
in fact had held in relationship with His Father on earth, and in
testimony to the world, the glory of His Person as representing and
revealing His Father being necessarily dis tinct. And, in seeking t
associate with them, He associated them with Himself and Himself with them
when He ascended to heaven, although no longer corporeally subject to the
trials of their position. [9] He was not ashamed to call them brethren, saying, though risen,
yea, only when risen, "I will declare thy name unto my brethren, I will
praise thee in the midst of the assembly." And speaking of the remnant
separated from Israel, He says, "Behold I and the children whom God hath
given me are for signs unto the two houses of Israel;" and again, "I will
put my trust in him" another quotation from Isaiah 8. So in the Psalms,
especially in Psalm 16, He declares that He does not take His place as God
"my goodness extendeth not to thee," but that He identifies Himself with
the excellent of the earth that all His delight is in them. This is
again the remnant of Israel called by grace.
Christ associates these sanctified men, godly men on earth, with
Himself. In the passage quoted it is still His place on earth: His
sufferings, His exaltation, future glory, divinity are, as we have seen
added here.
Having taken this place as of, but at the head of, the chosen band
their servant in all things, He must conform Himself to their position.
And this He did: the children being partakers of flesh and blood, He took
part in the same; and this, in order that by death He might put an end to
the dominion of him who had the power of death, and deliver those who,
through fear of death, had been subjected all their life to the yoke of
bondage.
Here also (the apostle seeking always to display the glorious and
efficacious side, even of that which was most humbling, in order to
accustom the weak heart of the Jews to that portion of the gospel) we find
that the Lord's work goes far beyond the limits of a presentation of the
Messiah to His people. Not only is He glorious in heaven, but He has
conquered Satan in the very place where he exercised his sad dominion over
man, and where the judgment of God lay heavily upon man.
Moved by a profound love for man, the Son become the Son of man
enters in heart and in fact into all the need, and submits to all the
circumstances, of man in order to deliver him. He takes (for He was not in
it before) flesh and blood, in order to die, because man was subjected to
death; and (in order to destroy him who exercised his dominion over man
through death, and made him tremble all his lifetime in the expectation of
that terrible moment, which testified of the judgment of God, and the
inability of man to escape the consequences of sin) and the condition into
which disobedience to God had plunged him. For verily the Lord did not
undertake the cause of angels, but that of the seed of Abraham, and in
order to proclaim the work that was necessary for them, and to represent
them efficaciously and really before God, He must needs put Himself into
the position and the circumstances into which that seed were found,
thought not the state they were personally in.
It will be remarked here, that it is still a family owned of God, which
is before our eyes, as the object of the Saviour's affection and care
the children whom God had given Him, children of Abraham after the flesh,
if in that condition they answered to the designation of "seed of Abraham"
(this is the question of Joh_8:37-39), or his children according to
the Spirit, if grace gives it them.
These truths introduce priesthood, As Son of man, He had been made a
little less than the angels, and, crowned already with glory and honour,
was hereafter to have all things put under His feet. This we do not yet
see. But He took this place of humiliation in order to taste death for the
whole system that was afar from God, and to gain the full rights of the
second Man, by glorifying God there, where the creature had failed through
weakness, and where also the enemy, having deceived man by his subtlety,
had dominion over him (according to the righteous judgment of God) in
power and malice. At the same time he tasted death for the special purpose
of delivering the children whom God would bring to glory, taking their
nature and gathering them together as sanctified ones around Himself, He
not being ashamed to call them brethren. But it was thus that He was to
present them now before God, according to the efficacy of the work which
He had accomplished for them; He would become a priest, being able through
His life of humiliation an d trial here below, to sympathize with His own
in all their conflicts and difficulties.
He suffered never yielded. We do not suffer when we yield to
temptation: the flesh takes pleasure in the things by which it is tempted.
Jesus suffered, being tempted, and He is able to succour them that are
tempted. It is important to observe that the flesh, when acted upon by its
desires, does not suffer. Being tempted, it , alas! enjoys. But when,
according to the light of the Holy Ghost and the fidelity of obedience,
the Spirit resists the attacks of the enemy, whether subtle or
persecuting, then one suffers. This the Lord did, and this we have to do.
That which needs succour is the new man, the faithful heart, and not the
flesh. I need succour against the flesh, and in order to mortify all the
members of the old man.
Here the needed help refers to the difficulties of the faithful saint
in fulfilling all the will of God. This is where he suffers, this is where
the Lord who has suffered can succor him. He trod this path, He learn
in it what which can be suffered there form the enemy, and from men. A
human heart feels it, and Jesus had a human heart. Besides, the more
faithful the heart is, the more full of love to God, and the less it has
of that hardness which is the result of intercourse with the world, the
more will it suffer. Now there was no hardness in Jesus. His faithfulness
and His love were equally perfect. He was a man of sorrows, acquainted
with grief and weariness. He suffered being tempted. [10] .
Note #8
Compare the answer of Christ to Nathanael at the end of John 1; also
Matthew 17 and Luke 9, where the disciples are forbidden to announce Him
as the Christ, and He declares He is about to suffer as Son of man, but
shews them the coming glory.
Note #9
This however in relationship with God. They did not represent nor make
known the Father as He did. Also, while we are brought into the same glory
with Christ and the same relationship with the Father, the personal glory
of Christ as Son is always carefully secured. It has been justly remarked
to the same purpose by another, that He never says "our" Father with the
disciples. He tells them to say "our" but says "my and your," and it is
much more precious.
Note #10
Four distinct grounds may be noticed in the Chapter for the humiliation
of Jesus: it became God there was His glory; the destruction of Satan's
power; reconciliation or really propitiation by His death; and capacity
for sympathy in priesthood.
