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]
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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.
