Daily Writing

Thursday, 23 August 2018

But we see Jesus, who was made a little lower than the angels, for the suffering of death crowned with glory and honor, that He, by the grace of God, might taste death for everyone. Hebrews 2:9

The order of this verse in most Bibles doesn’t follow the Greek. There is an emphasis that is thus lacking. A few translations get it right though, such as the YLT –

“and him who was made some little less than messengers we see — Jesus — because of the suffering of the death, with glory and honour having been crowned, that by the grace of God for every one he might taste of death.”

The thought of verse 2:7 is repeated here. There it said, “You have made him a little lower than the angels.” As noted, this is speaking of the time-frame of being born under the law; a law ministered by angels (messengers). He was placed in this position under the law and the purpose of that was “for the suffering of death.” Christ came to live out the law, perfectly fulfilling its every precept. As Leviticus 18:5 says –

“You shall therefore keep My statutes and My judgments, which if a man does, he shall live by them: I am the Lord.”

No person had, or has, met the standards of the law, and thus no man can “live by them.” With the giving of the law, all stood condemned before God, except for His gracious offering of a Day of Atonement which temporarily – year by year – covered over their sins. This will be explained as Hebrews continues. However, Christ was initially capable of taking away sin fully and forever because He was born without original sin. Being born under the law meant that if He could also live out the law perfectly, He would be qualified to do so. The gospels bear out that He was both born and lived without sin, and was thus capable and qualified. That left only one remaining element. Was He willing to do so? The gospels bear witness that He was –

“Therefore My Father loves Me, because I lay down My life that I may take it again. ¹⁸ No one takes it from Me, but I lay it down of Myself. I have power to lay it down, and I have power to take it again. This command I have received from My Father.” John 10:17, 18

Christ’s suffering of death was for the sin of the world. This is the doctrine of substitution, a doctrine given under the Law of Moses. The life of a perfect, pure, and innocent animal could be substituted in the place of the sinner. Each of these animals only looked forward to Christ. Their deaths were anticipatory of the final Sacrifice of Christ Jesus (see Hebrews 10:4). Christ came in fulfillment of these types and shadows, gave His life to take away sin, and then rose again because He had no sin of His own. In His completed work, validated by the resurrection, He was “crowned with glory and honor.”

This is the return of Christ to the position He had left. He was exalted to the right hand of the Father (Acts 2:33), meaning the position of all power and authority. The message of the Bible is that only God can take away sin. That message is fulfilled in Christ, who is God, coming for a little while and placing Himself under His perfect standard. In fulfilling that, He (meaning the Man Jesus who is also God) took away our sin. In this, it was “by the grace of God.”

Grace is unmerited favor. We did not deserve what God has done for us in Christ Jesus. He destroyed the whole world by flood, consigning all but eight people on earth to their fate. Though He promised to never destroy the world by flood again, He was (and is) under no obligation to save a single person from their inevitable doom. And yet He, through Jesus, did just that. Jesus is the grace of God spoken of here. It is He who “might taste death for everyone.”

This does not say that He did taste death for everyone, but that He might do so. These words clearly show the folly of the Calvinist doctrine of “limited atonement.” The Greek words huper pantos signify “on behalf of the whole (everyone).” The scope of Christ’s substitutionary death is unlimited. No person is excepted from what He has done. He has potentially died for all. But there is still the issue of free will.

There are those who will accept what God has done in Christ, and there are those who will reject it. There are also those who simply never heard the gospel and who are left unsaved. All are potentially saved by Christ, but not all actually are. Though His atonement is unlimited in scope, it is limited in actuality. In essence, “God chose everyone in Christ, but not everyone will choose God’s offering of Christ.”

The argument that asks, “What about the person who has never heard of Jesus?” is an invalid argument. They neither deserve God’s grace (grace is unmerited favor), nor do they deserve His mercy. Christ tasted death for everyone, but it is up to those who hear the saving message of Christ to receive it, and it is up to those who have received it to tell others about it.

Christ “tasted” death, as if He drank its bitterness from a cup. We can be freed from this because of the work of Christ. We can instead drink from the Fount of life, Christ. In this, we are given the guarantee of eternal life. If He has tasted death for His elect, then they can never die (be spiritually separated from the Father) again. This then touches on the folly of the Arminian doctrine of salvation. Their claim is that a person who is saved can then lose that salvation. That is also seen to be false. Christ’s work restores life, once and forever, to the person who comes to Jesus.

Life application: Jesus did not die for some, but for all. The choice is up to each who hears as to whether they will receive Him or not. The responsibility is up to each who receives Him to continue telling others about what He has done. Further, Jesus did not come to grant us eternal insecurity. Rather, we have been saved by the blood of Jesus Christ, and we are saved by the blood of Jesus Christ. Doctrine actually matters. Don’t be swayed by those who teach erroneous messages which deny the full, final, and finished work of Jesus Christ. When you call on Christ, you are saved – once and forever.

Lord God, You have granted people the right to choose the gift of Jesus’ atoning sacrifice or to reject it. Let us be wise and accept the gift. And Lord God, for those who have received Jesus, the deal is done. The salvation He provides is not one of eternal insecurity. Instead, we are saved forever by the Author of eternal salvation. Thank You for the surety we possess in Jesus Christ our Lord. Amen.

Wednesday, 22 August 2018

You have put all things in subjection under his feet.”
For in that He put all in subjection under him, He left nothing that is not put under him. But now we do not yet see all things put under him. Hebrews 2:8

The author now finishes his Old Testament citation with words from Psalm 8:6 –

“You have made him to have dominion over the works of Your hands;
You have put all things under his feet.”

This is, like Psalm102, written by David. Here as before, David may simply have been thinking of the state of man in general. He has been given authority over the earth, and all things in the earth are in subjection to him. The reason this is probably what was on David’s mind is because of what he continues to say in the psalm –

“All sheep and oxen—
Even the beasts of the field,
⁸ The birds of the air,
And the fish of the sea
That pass through the paths of the seas.” Psalm 8:7-8

David stood in awe of the fact that the Lord had given man – disobedient man – the authority over such a marvelous part of His creation. However, as already seen in the previous verses, there is an immediate context, and there is a future context. Whether David was also thinking of the Messiah to come or not, the Spirit spoke through David with this intent. And the author of Hebrews clearly presents his citation as such.

Jesus came under the authority of the Law of Moses, but He prevailed over it (Colossians 1:15). In this, all authority and power were given to Him. In one sense then, God “put all things under his feet.” After citing this, the author then says what that means in the context of Messiah. David intended his words to mean all creatures of the earth; however, the Spirit looked to a greater fulfillment in Christ Jesus. The author shows this by saying, “For in that He put all in subjection under him, He left nothing that is not put under him.”

It is revealed that the actual intent of the psalm is that “all” is in the complete sense. Everything, without exception, is put in subjection to Jesus Christ. This includes man, the heavenly powers, etc. Everything that exists in creation has been put in subjection to Christ by God. However, the author next contrasts the current state of things concerning the authority of Christ, and what is actual in regards to that authority at this time by saying, “But now we do not yet see all things put under him.” As of now, that ideal which is proclaimed has not yet been become reality.

Though God has granted full authority to Christ, with all things put under Him, that has not yet been fully realized in its totality. Man continues to rebel against Him. The devil and his demons continue to fight against Him. Death, though conquered in Christ, still has power over man. Someday, the devil, death, and Hades will be cast into the Lake of Fire, but that has not yet occurred. It is 100% assured that these things will come to pass, but they have not yet come to pass.

Life application: We need to be able to differentiate between things that are potential and things that are actual. Likewise, we need to understand the idea vs. the reality concerning Christ’s authority. Though something is stated as an accomplished fact, it does not mean that it has actually been realized yet. The reason this is important is because we are still living in a fallen world where bad things continue to occur. If we inappropriately apply verses which actually only apply to the future to our theology concerning the current state of things, we will have an unbalanced view of the world in which we live. In this, when bad things do occur, our faith can easily be shaken. This is the problem with the doctrine of some. They take ideals which are not actualized, and they apply them in a careless manner to our current world. In this, they set themselves up for a certain fall concerning their walk with the Lord. Jesus tells us that in this world we will have tribulation. Paul’s writings continue to confirm that. This is what we are to expect until Christ comes for us.

Lord God Almighty, You have granted Christ full authority over all things, but all things are not yet in subjection to Him. Help us to see the difference between the two, and to not make unfounded assumptions or conclusions in our present walk. We are bound to have troubles, trials, and tribulations because the devil is still actively working out his evil schemes. Help us to live by faith, and to understand that the better life You have promised is yet ahead. Until then, may our faith not falter in times of difficulty. Amen.

Tuesday, 21 August 2018

You have made him a little lower than the angels;
You have crowned him with glory and honor,
And set him over the works of Your hands. Hebrews 2:7

The author continues with his quote of Psalm 8. The words here are from the Greek translation of Psalm 8:5. The quote begins by saying, “You have made him a little lower than the angels.” The word translated as “a little” signifies “short” or “a few.” In this, it is speaking in a sense of quantity or measure. The idea is as Vincent’s Word Studies translates the sentence – “Thou didst for some little time make him lower than the angels.”

The translation could go either way – speaking of time, or speaking of position – however, the author is using the words of the psalmist and applying them to Christ Jesus, and contrasting Him to the angels. Therefore, the reasonable thought is that Christ came into the stream of humanity in the form of a bondservant (see Philippians 2:5-11). During His first advent, He was thus “for some little time” made lower than the angels. He subjected Himself to the economy which was “spoken through angels” (Hebrews 2:2). Thus, Christ subjected Himself to a position inferior to them in a legal sense, being bound by the Law of Moses and the words of the prophets.

As a short note of clarification, the Hebrew of these words in Psalm 8 literally reads, “And lower You have made him than God.” David placed man lower than “God/gods.” The word is elohim. It signifies something like “other(s) who are over there.” It can speak of God, angels, or even human judges. What David was actually referring to isn’t completely sure, but the translators of the Greek Scriptures state “angels,” and the author of Hebrews agrees with this in the New Testament. In this, the assumption is that David was using the term elohim as an ellipsis for “the angels of God.” This is likely because no definite article is placed in front of elohim by David.

Having said this, the context of the psalm must be considered. David wrote about the glory of man (as noted in the previous verse of Hebrews). He wondered that God was even mindful of him and that He tended so carefully to him. When David said, “You have made him a little lower than the angels,” he was referring to the state of man in the order of ranking. God is supreme. From there, the host of angels were considered as a higher order than man, having access to His throne, and wielding great power and authority. Man, as an earthly creature, would be considered as “a little lower than the angels.” But David (and the author of Hebrews) continues with, “You have crowned him with glory and honor.”

It is impossible to tell exactly what David was thinking, and so we can only speculate that he is referring to man in general. However, he may also have been looking in anticipation to the coming Messiah. Either way, the author of Hebrews leaves no doubt as to the true intent of the Spirit-inspired writings. It is the Messiah who is being referred to in the future/prophetic sense. As for David’s immediate context, we can speculate, without causing any damage to the intent of David, that he was speaking of man in general.

Despite being “a little lower than the angels,” man has been crowned with “glory and honor.” He has been given authority over the realm in which he exists, and it is apparent that he is the highest form of life that walks upon the earth. This thought is explained by the continued words of the verse. They say, “And set him over the works of Your hands.”

They are words taken from Psalm 8:6, and it is to be noted that some manuscripts, and thus many modern Bibles, omit the final words of this clause. Whether they were inappropriately dropped out of the citation, or whether they were inappropriately added in at a later date is a subject of debate. However, the overall intent will not be lost, because the next verse in both the Psalm and in Hebrews will complement the words. Under the assumption that the words do, in fact, belong in the verse, David has noted that man has been set over the works of God’s hands, meaning the earth on which we live. This authority was given at the creation of man (Genesis 2:20), and it was restated after the flood of Noah (Genesis 9:1-3). David understood this, and wrote about man in this position, lower than the angels, but with authority over the works of God’s hands.

The author of Hebrews, and quite possibly David as well, looked to these words in an even greater context though. The author is applying them to Christ, having first been subjected to the economy which was administered by angels, and who then was crowned with glory and honor. He prevailed over (and died in fulfillment of) the Law of Moses. From there, and in the fullest intent of the passage, Christ was placed “over the works of” God’s hands. He was granted the full authority, power, and position that rightfully belonged to Him, and which He temporarily set aside. He reclaimed that authority through His completed work. This is the intent of the passage, as the coming verses will continue to reveal.

Whatever David was actually thinking as he wrote out the Psalm, the Holy Spirit who directed him had the intent of it being a prophetic passage which looked forward to Christ Jesus as the ultimate fulfillment of the words (see John 5:39).

Life application: We cannot get inside the head of David, or other Old Testament writers, and be dogmatic about what they were thinking at times. However, when an Old Testament passage is cited by a New Testament writer, and it is then applied to the Person of Jesus Christ, we can know – with 100% surety – that either the primary or the secondary (or both) intent of the original was to point to the coming Messiah. The truth is revealed in how the New Testament, under inspiration of the Holy Spirit, applies these verses. We don’t need to argue dogmatically over what is unknown. All we need to do is stand confidently in what is known.

Lord God, there are difficult passages in the Old Testament which we can debate as to their actual original meaning, but when they are applied to Christ Jesus in the New Testament, all doubt as to the prophetic meaning is cleared up. We have a sure word that the Old pointed to the New, and that Christ is the fulfillment of what was spoken so long ago. Thank You for the absolute assurance we have in the full, final, and finished work of Christ our Lord! Amen.

Monday, 20 August 2018

But one testified in a certain place, saying:
“What is man that You are mindful of him,
Or the son of man that You take care of him? Hebrews 2:6

The author is still speaking of the contrast between the authority of angels and that of the Son. In order to show the supremacy of the Son, he now refers to the 8^th Psalm. In this though, he uses an unusual literary technique by saying, “But one testified in a certain place, saying.”

The word “testified” gives the sense of an earnest testimony which thoroughly bears witness to something. The word “certain place,” is better translated as “somewhere.” The Greek word is pou. It is the genitive case of an indefinite pronoun pos. It is wholly indefinite. The question raised then is, “Why would the author not simply say, “In the psalms,” or something more definite. It is the same term he uses in Hebrews 4:4 –

“For He has spoken in a certain place of the seventh day in this way: ‘And God rested on the seventh day from all His works.’”

Charles Ellicott gives a sound reason for the wording by saying, “As a rule, the words of Scripture are in this Epistle quoted as God’s own utterances; and though the nature of the quotation (which is an address to God) made this impossible here, the writer seems to gladly avoid the mention of the human prophet, perhaps as distracting the thought from the divine prophecy.”

The author (most probably Paul) is writing to a Hebrew audience. In order to ensure that the citation is carefully handled as the word of God, though spoken through a prophet (who is speaking to God), he defers to this literary technique. It then makes sure that his use of the quote is still rightly considered as from a divine source (thus “testified” is being applied to God’s testimony because it is recorded in His word). He then next cites the intended words, beginning with Psalm 8:4 which says, “What is man that You are mindful of him.”

David is speaking to the Lord (Yehovah). He is in awe of the magnificence of the creation which is so splendid and glorious. And yet, God with all of creation to tend to and to rejoice in, still takes notice of man. It seemed almost incomprehensible to David that God would even consider man at all, much less dwell among him (meaning among Israel in the sanctuary) and reveal His thoughts to him (meaning through prophets). This is especially so because man had rebelled against God, and he continued to do so every chance he could get. David was overwhelmed with the idea that God could direct His attention to man considering all of this.

The author continues to cite David’s words of Psalm 8:4 with the words, “Or the son of man that You take care of him?” The term “son of man” is still speaking of man – the ongoing issue of one man to the next. God created Adam, and the details of Genesis 1 & 2 show that man had special value to, and a purposeful relationship with, God. However, Adam turned from God. How could He still then be mindful of him after that? And more, Adam’s sons continued to rebel, even getting worse and worse. Each time God would intervene and call man back to Himself in a new way, directing the steps of humanity as if there was a greater purpose for him. The Greek word for “take care” is one which indicates divine visitation. It isn’t just that the Lord throws him food to eat and walks away, but that He inspects him, visits him, and ensures that he will be OK. David pondered the matter, realizing that there must be more to man than his simply being an animal that could be slaughtered for food or put in a zoo to be gazed at. Instead, there is a quality of man that actually makes him important to God in a most profound way.

The author will continue citing the psalm, directing our attention to the one Man who is the point and purpose of God’s attention to man.

Life application: When we are told to go out into the world in order to spread the gospel, it is because man (all men, from every tribe and nation) have value to God. It is man who devalues himself through his vile conduct and senseless rejection of God. But if man can be turned from that, there is a great and eternal purpose for him in God’s economy. Let us look at our fellow humans with eyes that match those of the Lord, wanting all to be saved and to eternally fellowship with Him.

Lord God, the gospel is a message intended for all men of every color, culture, and condition. It is not a message which is forced on others, insisting they submit to Your rule. Instead, it is a message of love, calling out that we willingly return to You. This is the greatness of the gospel. You have allowed us to return willingly and to be reconciled to You, even though You have done all that is necessary to make it happen. What a wonderful offer of peace and reconciliation! Thank You for this display of love. Amen.

Sunday, 19 August 2018

For He has not put the world to come, of which we speak, in subjection to angels. Hebrews 2:5

The word “For” here is given as an explanatory marker. The author has shown that the salvation provided by Jesus, and which pertains to men, is much greater than the “word spoken through angels.” What had previously been enacted was temporary, but the salvation which comes through Christ Jesus (the Son) is forever. Thus, His rule is also forever (as is explicitly stated in verse 1:8). In this new order or things, verse 1:14 said that the angels are “ministering spirits sent forth to minister for those who will inherit salvation.”

With this understanding, he continues with, “He has not put the world to come.” A similar phrase is seen in Hebrews 6:5. Some translations actually make it the same by saying “the world to come.” Others more rightly translate it as, “the age to come.” The reason is that two different words are used. Here, in verse 2:5, it is speaking of the inhabited world. There, it is speaking of the age of time reaching into the future. The author says that the “world” to come, meaning the inhabited earth, is that “of which we speak.” He is conveying his thoughts while using the plural to include his audience. He is ensuring that all are on the same page concerning the issue at hand.

It is this world to come which “He has not put … in subjection to angels.” This returns to the thought of verse 1:14 (as noted above). The idea here is that he first cited verse 1:14. Then he showed the supremacy of what Christ brought about in His work related to salvation, being greater than that of which the angels spoke out; and then he has said that the world to come, which is based on His work of salvation, will not be in subjection to angels. Instead, it will be in subjection to Him, and the angels will minister to man on His behalf. This “world to come” certainly speaks of the millennium. The author is speaking to a Jewish audience about what has been promised to them in their own Scriptures. The distinction to be made is between the current arrangement and that which will be realized in Christ’s second coming.

This must speak of the time of the millennium, because in verse 2:8, he will note that all things will be in subjection to Him. The same idea is stated in 1 Corinthians 15:24-27. This includes death itself. However, death is not said to be cast into the lake of fire until after the millennium. Therefore, the “world to come” is referring to the millennium, and it then extends beyond that when death is finally gone forever.

Life application: It is hard to imagine how replacement theologians can ignore a literal millennial period of reign by Messiah, but they do. However, the author of Hebrews is addressing a Jewish audience who were (and who are) expecting a dispensation where Messiah will rule on earth. They expect this because this is what their Scriptures proclaim, and it is what the author of Hebrews clearly indicates is coming. Don’t be misled into accepting the idea that the church has replaced Israel. The Bible never proclaims this, in either testament.

Lord God, it is a remarkable day which lies ahead when Christ Jesus will rule for a thousand years among Israel. They shall be the head of the nations, and the promises to them will all be fulfilled in the most remarkable way. We must be close! Israel is back in her land, the church is quickly falling away from sound doctrine, and the world is about to receive its just due for its perverse conduct. As You have spoken, so it is coming to pass. Thank You that we have full assurance of our faith because of the prophetic word! Praises to You, O God. Amen.