Epistles

Sunday, 26 August 2018

…saying:
“I will declare Your name to My brethren;
In the midst of the assembly I will sing praise to You.” Hebrews 2:12

The words of this verse are a citation from Psalm 22, a messianic psalm which exactingly describes Christ’s Passion. The time on the cross was a time where the Lord called out to His Father in anguish. Verse 21 then says, “You have answered Me.” Immediately after that come the words of verse 22 which are cited here.

The author has shown that through Christ’s suffering, He has brought “many sons to glory.” In the completion of His work, Christ (speaking to the Father) says, “I will declare Your name to My brethren.” The obvious intent is that Christ is speaking of those He has redeemed as His “brethren.” The focus of the author is on the fraternal relationship between Christ and those He has redeemed. Christ is the One through whom God has now spoken to us (see Hebrews 1:2). He declares God’s name to the world, and those who receive His word are His brethren, and thus children of God (see John 1:12).

The idea of declaring God’s name is one of making Him known. The name identifies and explains the Being. Therefore, the intent is that God in the Old Testament, partially concealed, is being revealed in a more perfect way in the New. God has progressively revealed Himself in human history; and in the coming of Christ Jesus, the more complete and perfect revelation of Himself to the world is seen. The Son is the declaration, and thus the revealing, of God.

“My brethren,” then, is in the first and in the greater sense, humanity. But it is, from the standpoint of the Psalm itself, specifically His people within humanity – meaning the Jews. Christ is the incarnate Word of God. In His humanity, He speaks to His brethren – meaning other humans, and at first to His own (see John 1:11). But as noted already, it is even more specifically applied to those who actually receive that word. This is seen in the words, “In the midst of the assembly.”

The word is ekklésia. It signifies a called out assembly. Israel is a called out assembly. Christ came to and through Israel. However, as John 1:11 & 1:12 (both referenced above) proclaim –

“He was in the world, and the world was made through Him, and the world did not know Him. ¹¹ He came to His own, and His own did not receive Him. ¹² But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” John 1:10-12

And so in this, we can infer from the author’s train of thought a “from the general to the specific.” 1) Christ is a Human; He came to humanity. 2) Christ is a Jew; He came to the Jews – a called out assembly. 3) Christ is the Redeemer; He came for those He redeemed – a specific called out assembly. As the author is writing to the Hebrews, he is specifically speaking to those of Israel who have received Christ. However, it is already understood from the writings of Paul that the idea of being a child of God is not limited to Jews, but to anyone – Jew or Gentile – who has received Him. It is in this ekklésia, or called out assembly, that it is said of Christ towards God, “I will sing praise to You.”

These words are quite often attributed by scholars to Jesus having sung a hymn with the disciples at the Last Supper. This is incorrect. The words cited from the psalm follow after the Passion, not before. Christ is the praise of God. Whether this means Christ is actually the one who sings praises to God, or that it is those “in Christ” who do (being united to Christ), the singing of God’s praise is what occurs after the suffering and among those who have been redeemed — who are His brethren. It is because of the completed work of Christ that this comes about.

Life application: Hebrews is written to… the Hebrews. The author is speaking of matters which pertain to them. However, the truths apply to any who have been redeemed by the Lord. Hebrews is an instruction manual on Christ’s work in fulfillment of the Jewish Scriptures, and must be taken in that light. And so first and foremost it is given to the Jews, just as Paul’s epistles are first and foremost written to the Gentiles. Both Jew and Gentile are included in their truths, but the audience of address is significant in understanding the full intent of what is said.

Gracious, glorious, and marvelous are You, O God! Help us to never hold back a word or song of praise to You. Whether we are in ease and comfort, or stress and distress, we are still able to praise. And the praise can only elevate our comfort or lower our distress. Either way, it is a win-win scenario when we offer to You the praises that You are due. Praises to You forever and ever, O God. Amen.

Saturday, 25 August 2018

For both He who sanctifies and those who are being sanctified are all of one, for which reason He is not ashamed to call them brethren, Hebrews 2:11

The word “For” is given to build upon what was just said concerning Christ’s work of “bringing many sons to glory,” which was “through sufferings.” The author will continue to speak of the trials of the Savior in connection with our own trials and suffering later in this chapter. He next says, “both He who sanctifies and those who are being sanctified.” The suffering (For) is being tied in with sanctification. The idea here is that “sanctification” is being used in the sense of a restored relationship with God. In both uses of the word of this verse, it is in the present tense and active voice. Thus, it more rightly says, “…both He who is sanctifying and those who are being sanctified.” It is an ongoing process of what is occurring in those being brought to glory. It is the path to the glory which lies yet ahead.

The author then says, “are all of one.” The words can be taken in a couple of ways. It is possibly speaking of God, who is One. Or, it may be speaking of both Christ, the Sanctifier, and those who are being sanctified. They are all one despite the highly exalted and glorious position which Christ fills. The latter is probably the correct interpretation based on the second clause, “…for which reason He is not ashamed to call them brethren.”

“He” refers to Jesus. Despite His infinite glory, He is bringing His fallen creatures on the path to glory. It is a certain fact that it will occur, despite the fact that it is presently on-going. But because we are heading there, it is as if we are there. The end is assured. Thus we are “all of one.” And because of this, Christ Jesus is “not ashamed to call” us brethren.

What the author is telling us in these words is that because of Christ’s taking on humanity and suffering for us, there is now such a strong bond and union between us that we are united as one. It is a bond of brotherhood which now exists. The verse is another implicit reference to the doctrine of eternal salvation. For Christ to save someone, bringing them into the bond of His sufferings, and then to cast them off is contrary to the very idea of unity of oneness and the fellowship of being brethren. The verses ahead will continue to describe the bond which now exists because of those who have, by faith, trusted in the work of Jesus Christ.

Life application: We fall, we fail, and we err in our walk. This is true. However, Jesus is fully capable of maintaining our salvation for us. He is our Mediator and our Advocate. He has set us on the path to glory and the end is assured. Be confident that you are (and will remain) saved, despite yourself.

Heavenly Father, thank You for the wonderful promise of glory which is given to those who have trusted in Christ Jesus. We have been set on that promised path, and in Your mind, we are already there in the heavenlies in Him. We have absolute assurance that we have been, and will remain, saved. This is despite ourselves. You don’t err. We have surety in Your promises! Thank You for this, O God. Amen.

Friday, 24 August 2018

For it was fitting for Him, for whom are all things and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings. Hebrews 2:10

The word “For” is based on the previous verse which spoke of Christ’s “suffering of death.” The Hebrew audience is being instructed more perfectly on the nature of God. As Jews, they expected a conquering king. This theme, based on the exploits and history of David, was their ideal for the coming Messiah. But before the crown came the cross.

Continuing, the author says, “it was fitting for Him.” This is speaking of God. To Him, there is a rightness, an order, and a propriety in the way in which Messiah was brought from suffering to glory. It is, by the very nature of God, the way that it should be. Before the world was created, the plan was set in motion. Thus, it is an eternal design which reflects God’s eternal mind.

Understanding this, the author next explains that it is God “for whom are all things.” Vincent’s Word Studies explains this by saying, “For whom, that is, for whose sake all things exist. God is the final cause of all things.” Everything that exists does so because it finds its ultimate reason in Him. As God created the world for man to dwell on it, then man’s existence must have a reason which is for God. It is to God that man’s existence is to be directed.

Further, the author continues that it is God “by whom are all things.” This is the creative effort of God. He is the One who accomplished the act of creation. There was nothing; and by God’s wisdom, order, and power, all things came into existence and exist as they now are. In these two thoughts – “for whom” and “by whom” – we find that God is the initiator and the final reason for creation. As man’s existence is to be directed to Him (the reason for his existence), then the cross (Christ’s “suffering of death”) is how God has determined that it should most gloriously come about.

It was through the cross that he has brought “many sons to glory.” The idea here is one of a superlative abundance. It is God’s design that the cross of Christ would be the cherished way that man would understand His love and draw many to Him through it. These words are again a stab directly at the heart of the Calvinist idea of predestination and election. God did not merely choose some for salvation and disregard the rest (limited atonement). Rather, He sent Christ to the cross so that the entire body of humanity would have a chance to hear the message and willingly respond to it.

Unlike Islam which teaches submission through force – which is practically the idea of Calvinistic predestination (irresistible grace which results in limited atonement) because man is supposedly converted apart from his will – the message of the Gospel is one of voluntary yielding to God through His glorious display of love. There is no sinner so lost that God cannot show mercy upon him. There is no people group so void of morality that they cannot hear of what God did in Christ and be converted. There is no color, race, creed, or ethnicity which is walled off from God’s gift of salvation by grace through faith.

It is by God Himself, through Christ Jesus, that this comes about. He is, as it says, “the captain of their salvation.” The word “captain” comes from the Greek archégos. It is not a captain in the modern sense, meaning a junior officer. Rather, it signifies the author of something. He is the first in a long procession of others who will follow. Jesus Christ is the founder and the leader of the salvation which leads man back to God, the reason for their very existence. It is this Jesus who it says, was “made perfect through sufferings.”

The idea of being “made perfect” is tied directly to the words of verse 7 where it says, “You have crowned him with glory and honor.” This making perfect does not carry the idea of being made “better,” as if there was a lack in Christ. Rather, it speaks of bringing to completion, or meeting, the goal. Christ suffered, was crucified, and died with the intent of bringing God’s plan of salvation to fruition. In His passion, man sees the very heart of God, and willingly responds to that glorious offering. The work of Christ makes Him fully and completely suited to bring those many sons to glory. This then explains the constant theme of Paul’s writings – “no works.”

If a person does something to merit God’s favor, then God is not glorified through their salvation. However, if God does all the work necessary, and in such a way that the sinner understands this – full and complete forgiveness through the work of another – then God will receive all of the glory. Again, the reason for man’s existence is to find his end in God. If we feel we have found our end in God through our merit, then we have not found our end in God. The perfecting of Christ through suffering means that in His sufferings He is fully qualified to bring man back to God. There was no lack or deficiency in Him. Rather, He was fully complete before His suffering, but we were not. He has made a perfected way of salvation through His work.

Life application: All hail the name of Jesus.

Lord God, when it says You have brought many sons to glory, it doesn’t mean by advanced selection. Nor does it mean by forced submission. Instead, we have seen the perfecting work of the Author of our salvation – Jesus Christ – and we have seen the deficiency in ourselves. He has filled up what is lacking in us. We come before You as poor beggars, and You have offered us eternal glory in Your presence because of the work of our Lord. All hail the name above all names! We give glory to You, O God, through Jesus Christ our Lord. Amen.

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.