Hebrews (written)

Tuesday, 28 August 2018

Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, Hebrews 2:14

The words, “Inasmuch then,” take us back to take us back to verses 9 & 10. This becomes clear by the next words, “as the children have partaken of flesh and blood.” As already noted, Jesus became incarnate that he “might taste death for everyone.” The author builds upon that thought here. He notes that He did this thing, having “partaken of flesh and blood…” The Greek is reversed here. It actually reads “blood and flesh” as it is also found in Ephesians 6:12.

The life is in the blood, and thus without the blood, there would be no movement of the flesh. A war is being waged against man which necessitated Christ to come as a Man just as we are. Blood ran through His body and He walked among us as He waged His battle against the forces of evil. This is evidenced by the words, “He Himself likewise shared in the same.” John, right at the beginning of His gospel, stressed this point. In John 1:14, he said, “And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.” He begins his first epistle with that same thought in 1 John 1:1-3.

The author continues next by saying that Jesus Christ came and shared in our humanity so “that through death…” The implication here is that Jesus Christ ultimately came to die. The author has already stressed that He “might taste death for everyone” (verse 1:10). He now says that the sharing in humanity looked to his death as the goal. It was not a mistake or something that merely might have taken place if needed, but that His death was the necessary and logical outcome of having come. It had to occur in order to accomplish that which needed to be done. As God cannot die, the incarnation was necessary. But even more, an angel could not be sent to accomplish this either, because angels cannot die either. They are spirit beings. They have a beginning, but no end. Only in the incarnation could what needed to be done actually come about. And this was that “He might destroy him who had the power of death.”

The wording is incorrect. It should say something like, “He might make ineffective, him who had the power of death.” The devil is not now destroyed, nor will he ever be. He won’t be removed from the scene until the time of the millennium (Revelation 20:3), and he won’t be cast into the Lake of Fire until after the millennium (Revelation 20:10). Even in the Lake of Fire, he will not be destroyed, but will continue on in eternal punishment. However, his power has been brought to nothing for the redeemed of the Lord. It is the devil who has “the power of death.” In dying, Christ was able to render that power ineffective. As He said at the grave of Lazarus –

“I am the resurrection and the life. He who believes in Me, though he may die, he shall live. ²⁶ And whoever lives and believes in Me shall never die.” John 11:25, 26

He was not speaking of physical death so much as spiritual death, which is separation from God. It is spiritual death that man experienced at the fall, and which has been inherited by all humans since then. Once a person believes in the work of Christ, they move from death to life. They can never again “die” meaning be separated from God. Christ’s physical death was necessary for this spiritual (and eternal) life to come about in men.

The author finishes up the verse with the thought that it is “the devil” who holds the power of death. Albert Barnes most eloquently explains the universality of the power of the devil –

“The palace cannot exclude him; and he comes unbidden into the cottage. He finds his way to the dwelling of ice in which the Esquimaux and the Greenlander live; to the tent of the Bedouin Arab, and the wandering Tartar; to the wigwam of the Indian, and to the harem of the Turk; to the splendid mansion of the rich, as well as to the abode of the poor. That reign of death has now extended near 6,000 years, and will travel on to future times – meeting each generation, and consigning the young, the vigorous, the lovely, and the pure, to dust. Shall that gloomy reign continue forever? Is there no way to arrest it? Is there no place where death can be excluded? Yes: heaven – and the object of the Redeemer is to bring us there.”

The devil possessed absolute power over death, and death came to all. Therefore, it was necessary that Jesus Christ should come and die for us. In doing so, He has broken the bonds of death, and He has released us from its terrifying power. This is the love of God, and the power of that love, as is found in Jesus Christ the Lord.

Life application: Who else has died for mankind that he might be redeemed from the power of death? None have done so because all were already consigned to the same fate. But God in Christ was not. Instead, He voluntarily gave up His life to free us from death. How should we respond to this fact? By hiding it away? By remaining timid about “offending?” By being callous towards those who still face the sad end we have been delivered from? By no means! We are to open our mouths and speak. Once physical death has overcome the spiritually dead soul, it will remain that way forever. Let us not ignore that horrifying possibility in our fellow man.

Lord God, Christ came to share in our humanity in order to render the power of the devil ineffective. Apart from Jesus, that evil serpent has full power over the fate of all men. But Christ has overcome! He has prevailed! And through Him, we are born again to new and eternal life. May we never remain silent about the truth of Jesus Christ. Apart from Him, all men will remain eternally separated from You. But in Him, we are united forever. Help us to be bold in our words of restoration and life as we speak out about Jesus. Amen.

Monday, 27 August 2018

And again:
“I will put My trust in Him.”
And again:
“Here am I and the children whom God has given Me.” Hebrews 2:13

The two clauses of this verse are probably both taken from Isaiah 8. The first one is similar to words spoken in 2 Samuel 22:3 and Isaiah 12:2, but as they are both cited in Isaiah 8, it is that passage which is probably on the author’s mind. He has simply quoted Isaiah 8:17 & 18 –

“And I will wait on the Lord,
Who hides His face from the house of Jacob;
And I will hope in Him.
¹⁸ Here am I and the children whom the Lord has given me!
We are for signs and wonders in Israel
From the Lord of hosts,
Who dwells in Mount Zion.”

As can be seen, the surrounding words are messianic in nature, looking forward to His coming. The author clearly understood this, seeing Jesus as their fulfillment and applying the words to Him and to what is realized in His New Covenant. They are both to be taken as Jesus speaking about God, just as in the previous verse. Jesus has put His trust “in Him” meaning the Lord. As was seen in verse 1:13, this in no way diminishes the deity of Christ, it simply refers to Jesus’ who is both God and man. The citation in verse 1:13 was from Psalm 110 where the LORD (meaning Yehovah) was speaking to Adonai (“my Lord,” also meaning Yehovah). One was referring to God the Father and the other was referring to God the Son.

In both clauses of this verse from Hebrews, the words “And again” are used. Thus both are building on the same concept previously laid out, that of brotherhood. Understanding this, he first says, “I will put My trust in Him.” Jesus has put His trust in God; those who follow Jesus have put their trust in God. In this, the brotherhood is established because all are trusting the same heavenly Father. Christ trusted Him in the completion of His work; we trust in Him through the completion of Christ’s work. And so, the fraternal relationship is strengthened because the object of the trust is the same in both.

One can think of two sons stuck in a pit. The first is brought out directly by the father. In the case of the second, the father says, “I am going to get you out of this,” but the second son is in a deeper part of the pit, and so he uses his first son in the process of getting the second son out. Without the work of the first son, the second would never be retrieved, but both are saved. Both sons have trusted their father, and both have a common bond which unites them more firmly than ever before. This is the idea of the first clause.

The author then continues on with, “Here am I and the children whom God has given Me.” The original intent of the words in Isaiah is that Isaiah and his sons had become as signs and wonders to Israel. Isaiah means, “Salvation of the Lord.” He is typical of Christ. His sons are Maher-shalal-hash-baz which means, “Speed the spoil, hastens the prey,” and Shear-jashub which means, “A remnant shall return.” The Lord would judge Israel by hiding His face from them (Isiah 8:17), but a portion of them would be saved. Those whom He calls “brethren” are those who have trusted God’s work in Christ. This is why Isaiah and his sons are used. Their names were equivalent to what God would do to Israel. Thus, the three of them are as “signs and wonders” to the people.

Jesus is God’s Son. The “brethren” are children in relation to God because He has adopted them in Christ. However, they are also “the children whom God has given Me.” They are 1) sons of God; 2) sons of Christ who is the Lord, and 3) they are uniquely Christ’s brethren as well. This is why Christ is “not ashamed to call them brethren” (verse 2:11).

The key to understanding the entire passage as outlined so far is that Christ is both the Son of God, and that He is God. It is the deity of Christ that is on display here. Thus, He is “greater than the angels.” The author will continue to develop this in the verses ahead.

As a final thought, please continue to consider the context. The book is specifically written to the Hebrews. It is they who are being spoken to. Though the Gentiles are also sons of God through faith in Christ, it is important to continue to remember who is ultimately addressed in this book.

Life application: A cursory reading of these verses is enough to give a person the general idea of son-ship, brotherhood, and etc. However, a detailed study of them is really necessary to see the majesty of what God has done for us through the work of Christ Jesus. Be patient, contemplate carefully, and ponder deeply the words of God. In this, you will always be blessed with a fuller understanding of the intent behind the surface words which may at first seem difficult to grasp.

Heavenly Father, we were in a pit of our own making, and yet You came to get us out of it. Jesus voluntarily came to go into the pit and rescue us from it, all the while He trusted in You to deliver Him so that He could then deliver us. Through Him, we are restored to You as sons, and He has called us His brothers. What an amazing story is revealed in Your word. We thank You, O God, for what You have done for us in, and through, Christ our Lord! Amen.

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.