(Chapters 1:4–2:18)
The writer now moves on to the second kind of messenger in the old Judaic economy—angels. The nation of Israel has had a rich history of angelic interventions and communications. The Jews regarded this ministry of angels very highly, and saw it as a mark of God’s favour on them, and they were quite right in believing this. They assumed that if one were to leave Judaism, he would be stepping away from this incredible ministry. However, the writer shows that this is not true. He indicates here that angels also minister to those who believe on the Lord Jesus Christ (vs. 14). A quick survey of the book of the Acts confirms this (Acts 1:10-11; 5:19; 8:26; 10:3-7; 12:7-10; 12:23, etc.).
The Jewish Tendency to Exalt Angels
The Jews had a tendency of exalting and extolling angelic beings. So highly esteemed was the ministry of angels among the Jews that there was one sect (the Essenes) that went beyond Jewish orthodoxy and actually worshipped them. Paul alludes to this error in Colossians 2:18-19. It was necessary, therefore, to speak of Christ’s superiority over angels to dismiss any question as to them being on par with Him. Angels are surely a higher order of created beings than prophets (who were but men), but lest anyone should think that angels were anything close to being equal with Christ, this next section puts that idea to rest beyond any doubt.
In the first section, the writer of the epistle has stated seven things that set Christ apart from the prophets as being infinitely superior (chap. 1:1-3). Now, he quotes from seven passages of Scripture to show that He is also infinitely superior to angels (chaps. 1:4–2:18).
As Son, He Has a Superior Place and Name
The first quote is from Psalm 2:7. It refers to when Christ came into the world as a Man. He had “a place” in God’s house and “a name” that set Him apart as being superior to angels (vs. 4). The writer says, “Being made [taking a place] so much better than the angels, as He hath by inheritance obtained a more excellent name than they. For unto which of the angels said He at any time, Thou art My Son, this day I have begotten Thee?” (vs. 5a) His point here is that angels are but servants in God’s household, whereas Christ is the Son! H. Smith said, “Christ has a place and a name far above angels. Psalm 2:7 is quoted to prove that coming into the world, Christ takes a place much better than that of the most exalted created beings” (Hebrews, p. 10).
At no time has God ever called an angel, “My Son.” This term denotes the special relationship that Christ has with the Father, as the eternal Son of God. (Note: He does not say, “This day I have begotten Thee; Thou art My Son,” but phrases it in the reverse order: “Thou art My Son, this day I have begotten Thee?” Christ is declared to be the "Son" before the "day" He became a Man. Hence, His Sonship is eternal.) Angels are referred to as “sons of God” in the Old Testament (Gen. 6:2, 4; Job 1:6; 2:1; 38:7; Psa. 8:6), but never as the Son. The expression “sons of God” is not used in connection with the angels after Christ rose from the dead, because in rising from the dead He became the Head of a new race of men (Col. 1:18; Heb. 2:10; Rev. 3:14) who are now designated as “the sons of God” (Rom. 8:14). These believers are also called Christ’s “brethren” (Rom. 8:29; Heb. 2:11-12) and Christ’s “companions” (Heb. 3:14). Thus, angels are no longer the highest order of God’s created beings; this new race of men—new creatures in Christ—is superior to them (Gal. 6:15; 2 Cor. 5:17). It is not that angels have been demoted, or that they are less capable than they once were, but rather, that this new race (believers on the Lord Jesus Christ) has been elevated above them. Nor are the angels jealous of this change.
As Son, He Has a Special Place in the Affections of the Father
A second passage is quoted from 2 Samuel 7:14, to emphasize that Christ also has a special place in the affections of the Father that angels do not have: “I will be to Him a Father, and He shall be unto Me a Son” (vs. 5b). This was originally said of David’s immediate son, Solomon, but the terms and length of his kingdom that the prophet describes clearly point to great David’s greater Son, the Lord Jesus Christ (Matt. 1:1; 15:22; 21:9). At no time has God ever addressed an angel in such terms of relationship and endearment. Angels are never said to be loved, or that they love, but in contrast to this, the Son dwells “in the bosom of the Father” and basks continually in the enjoyment of His love! (John 1:18)
As Firstborn, He Is the Object of Angelic Worship
A third Scripture is brought forward: “When He brings the Firstborn into the habitable world, He says, And let all God’s angels worship Him!” (vs. 6). This is a quote from Psalm 97:7. The logic in this point is irrefutable; if the angels worship Him, then He is obviously greater than they. Psalm 97 refers to the Appearing of Christ (His second advent) when He comes in judgment to set the world right. He will intervene from heaven at that time as a glorified Man, and He will be worshipped by the angels as a glorified Man!
The fact that Christ receives worship from men (Matt. 2:11; 8:2; 9:18; 15:25; 20:20; 28:9, 17; John 9:38; Rev. 5:9, etc.) and angels (Psa. 97:7; Rev. 5:11-14) proves His deity, for all worship from God’s creatures is to be given to God alone (Matt. 4:10; Rev. 22:8-9). Scripture strictly forbids the worship of any other, for all such is idolatry (Ex. 20:3-5).
As Creator, He Made the Angels to Serve Him
The writer brings forward a fourth Scripture from Psalm 104:4: “As to the angels He says, Who makes His angels spirits and His ministers a flame of fire” (vs. 7). Thus, angels are creatures of Christ’s making! He is their Creator! This verse tells us why they were made—to be His “ministers” (servants). Hence, Christ is so far above angels as to His Person that it is incomprehensible to even think of comparing Him to them.
As God, He Has a Throne, a Sceptre, & a Kingdom
A fifth Scripture is then quoted from Psalm 45:6: “But unto the Son He saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of Thy kingdom” (vs. 8). In this passage Christ is addressed as “God.” What could attest more clearly to His deity? If He is God, then angels are surely inferior to Him.
As with Psalm 97, Psalm 45 also has to do with Christ’s Appearing. When He comes to publicly rule over the world, He will establish a kingdom that will continue “for ever and ever”—that is, for as long as time will run. Again, the writer’s point here is unmistakably clear; no angel has ever had a “throne,” a “sceptre,” or a “kingdom.” Angels are servants in Christ’s kingdom and are happy to be such, but they never rise to a status higher than that.
Moreover, this psalm states that Christ “loved righteousness and hated iniquity,” and therefore, God “anointed” Him with “the oil of gladness.” This is a reference to the Holy Spirit coming to rest on the Lord at His baptism (Matt. 3:16). It set Him apart from His “fellows [companions],” which were Jewish brethren who were being baptized at that time. Loving righteousness and hating iniquity shows that Christ is morally and spiritually fitted to rule the world, for He will rule in “equity” (Psa. 98:9). Angels have not been thus prepared because they are not destined to rule.
As Lord (Jehovah), He Is the Unchangeable One
A sixth passage is quoted from Psalm 102:25-27. It shows Christ’s eternality in comparison to created things. “And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of Thine hands: they shall perish; but Thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt Thou fold them up, and they shall be changed: but Thou art the Same, and Thy years shall not fail” (vss. 10-12). The point here is that the things of this material creation will be “changed,” but Christ will never change for He is “the Same”—the unchangeable One. Those material things will one day “perish” (2 Peter 3:10), but He will “remain [continue still].”
As Lord (Adonai), He Has a Sovereign Right to Reign
A seventh passage is quoted, from Psalm 110:1, to show that by virtue of who He is, Christ has a sovereign right to reign supreme in the world to come. The writer says, “But to which of the angels said He at any time, Sit Thou on My right hand, until I make Thine enemies Thy footstool?” (vs. 13) Christ has been invited to sit on the “right hand” of God until the day that His enemies are put down. This is a place in which no angel has ever been invited to sit; it sets Him apart as being their Superior.
As to the angels, the writer adds that they have no higher role than that of “ministering spirits” sent forth by the Lord as His servants to care providentially for “the heirs of salvation.” These are those who would be saved by His grace (vs. 14).
Summary
To summarize the foregoing, in the process of magnifying the greatness of the Person of Christ, the writer has predicated things of Him that are only said of God Himself. This emphasizes His deity.
He is the Son of God (vss. 4-5a).
He has a special place in the affections of His Father (vs. 5b).
He is the Object of angelic worship (vs. 6).
He made the angels to be His servants (vs. 7).
He is addressed as God, having a throne, a sceptre, and a kingdom (vs. 8).
He is Jehovah, the Same, and the Unchangeable One (vss. 10-12).
He has a sovereign right to sit at God’s right hand (vs. 1).
First Warning Against Apostasy
(Chapter 2:1-4)
The Danger of Slipping Away from the Word Spoken by the Son
Vs. 1—After a long digression from chapter 1:2b to the end of that chapter (wherein the writer speaks of Christ’s glories), he brings us back to the word spoken by the Son. He says, “For this reason, we should give heed more abundantly to the things we have heard, lest in any way we should slip away.” The great danger for some among the Hebrews was that of slipping away from the Christian ground which they had taken and returning to Judaism. Such would be apostasy. The writer uses the word “we” here, not to denote believers on the Lord Jesus Christ, but those who were of Jewish stock, of which the writer includes himself. (This is characteristic of the Hebrew Christian epistles—Hebrews, James, and 1 & 2 Peter, though there may be some exceptions.)
Vs. 2—The writer makes a comparison between “the word spoken by angels” in the giving of the legal covenant (Acts 7:53) and the word that was “spoken by the Lord” when He came to the Jews at His first advent. He asks them to consider that if the angels’ word in the Law against offenders was “stedfast” (it could not be repealed and overturned), and every transgression and disobedience received a just recompense of reward,” how much more severe would the judgment be if they neglected the word spoken by the Lord who is an infinitely greater Person! How could they possibly “escape” the certain judgment that would fall upon them if they turned back? Thus, Christ’s word is superior to that of angels.
He says, “How shall we escape, if we neglect so great salvation?” The “great salvation” which the Lord announced in His earthly ministry is not the eternal salvation of the soul announced in the gospel of the grace of God (Acts 20:24), as commonly thought, but a temporal deliverance for the nation from their enemies. At that time, the Jews were captive to the Romans who ruled over them in their own land, and they were very much in need of this kind of deliverance. The Lord Jesus was sent from God as God's "Horn of Salvation" for the nation’s deliverance (Luke 1:68-71). He came preaching "deliverance to the captives" who were under the Roman yoke (Luke 4:18-19). This was one of the outward blessings promised to the nation in the gospel of the kingdom which the Lord announced (Matt. 4:23; Mark 1:14). Upon His entry into Jerusalem, the people cried “Hosanna” (which means “Save now!”) and expected great things from Him in that way (Matt. 21:15). But the leaders led the people to reject Him, and this great salvation from their enemies was, therefore, postponed. Had the Jews received Christ, He would have saved the nation by releasing them from their bondage. The nation would have averted its destruction in 70 A.D. and would have been blessed of God as promised in the writings of their prophets.
The writer also says that the promise of this temporal salvation from their enemies was “confirmed” to the people by the apostles (Heb. 2:3; Acts 3:19-21) and also by the “witness” of God Himself in the miracles that accompanied the preaching of that gospel (Heb. 2:4; Acts 3:6-10; 5:15-16, etc.). Thus, the nation “tasted the good Word of God, and the powers of the world to come” (Heb. 6:5).
This “great (national) salvation” spoken of in Hebrews 2:3, couldn’t be the spiritual salvation of “souls” announced in the gospel of the grace of God today (1 Peter 1:9; Acts 16:31, etc.), because it says that it was “first” spoken by the Lord when He was here on earth. The gospel that the Lord preached was the gospel of the kingdom (Matt. 4:23; Mark 1:14). That message presented Him as the King and Messiah of Israel who would come to the nation in its time of need and save them from their enemies, and then set up His kingdom in power and glory. It was not until after the Jews formally rejected Christ, and sent a man (Stephen) to God with the message, “We will not have this Man to reign over us” (Luke 19:14; Acts 7:54-60), that the gospel of the grace of God went out to the world (Acts 11:19-21; 13:46-48; 15:14; 20:24; 28:28).
Regarding this point in Hebrews 2:3, H. Smith said, "In its strict interpretation, the salvation of which the writer speaks is not the gospel of the grace of God as presented today; nor does it contemplate the indifference of a sinner in [neglecting] the Gospel. Yet an application in this sense may surely be made, for it must ever be true that there can be no escape for the one who finally neglects the Gospel. Here it is the salvation which was preached by the Lord to the Jews, by which a way of escape was opened to the believing remnant from the judgment about to fall on the nation. This salvation was afterwards preached by Peter and the other apostles in the early chapters of the Acts, when they said, 'Save yourselves from this untoward generation.' This testimony was borne witness to by God with 'signs and wonders, and divers miracles.' The Gospel of the Kingdom will again be preached after the Church has been completed" (The Epistle to the Hebrews, pp. 12-13).
J. N. Darby also said, "It is the preaching of a great salvation made by the Lord Himself when on earth; not the gospel preached and the Church united after the death of Christ. This testimony, consequently, goes on to the Millennium without speaking of the Church, a fact to be noticed not only in these verses but in the whole epistle." (Collected Writings, vol. 28, p. 4)
The Importance of the Death of Christ
Chap. 2:5-18—The writer’s remarks to the Hebrew company as a whole are continued here with the theme of Christ’s superiority over angels. As mentioned earlier, the great point in chapter 1 is to magnify the glories of Christ as the Son of God. Now in chapter 2, the writer brings out the glories of Christ as the Son of Man. The chapter exults in His death—seeing it as it truly is—a triumph for God and man. This was important for the Jews to understand because they had been conditioned to think of death as being a thing of defeat. The hope of every Jew was to live forever on earth in “the world to come”—the Millennium (Psa. 133:3; Isa. 65:22; Dan. 12:2; Mark 10:17; Luke 10:28). Death signalled defeat in their minds. They could not accept the idea that their Messiah would die, even though their own Scriptures stated that He would (Psalm 16:10; 22:15; Isa. 53:8-9; Dan. 9:26). Hence, they needed to see that Christ’s death and resurrection was really a victorious thing that accomplished much for the glory of God and for the deliverance and blessing of man.
Four Reasons Why Christ Became a Man, Suffered, and Died
This being the case, the writer proceeds to present four great reasons why Christ became a Man, suffered, and died. (See The Collected Writings of J. N. Darby, vol. 21, pp. 383-385; vol. 23, p. 255; vol. 28, pp. 41-42; Notes and Jottings of J. N. Darby, p. 240.) If He was to accomplish great things for God and man through death, He must of necessity become a Man. The writer, therefore, presents Christ in this chapter as “the Son of Man,” which emphasizes His humanity. The underlying message that the Spirit of God would have us to get from these four points is that they are things that no angel could do. This, again, confirms Christ’s superiority over angels.
First Reason
1) CHRIST CAME TO VINDICATE GOD REGARDING THE FALL OF MAN AND TO BEGIN A NEW RACE OF MEN THROUGH WHICH THE PURPOSE OF GOD WOULD BE FULFILLED
Vss. 5-13—The writer explains that God has purposed that “the world to come” (the Millennium) would be under the rule of man. This is something that was never said of angels. God made angels to serve but not to rule. Hence, the writer says, “Unto the angels hath He not put in subjection the world to come, whereof we speak” (vs. 5). The only creature that He ever made to rule was man. However, the fall of man has rendered him quite incapable of ruling in any proper sense (Eccl. 7:29). In his fallen state, he is not fit for the purpose for which he was created. If God were to use man in his fallen state to rule the world to come, he would only spoil it as he has done with this present world. Thus, the entrance of sin has seemingly frustrated God’s purpose for man.
The writer of the epistle then quotes from Psalm 8 to show that God would meet this dilemma by having Christ come and take up manhood for the glory of God. He would become a Man and assume the liabilities that the first man has incurred by going into death and making expiation for sin. In rising from the dead, Christ would become the Head of a new creation race of men which would be well able to rule in the world to come, as God has purposed. This is the first great reason why Christ became a Man.
Vs. 6—The Psalm says, “What is man that Thou art mindful of him?” The Psalmist wonders at the grace of God that would take up with men. The word here for “man,” in the Hebrew, is “Enosh.” It denotes man’s weak, frail state—implying his fallen and degenerated condition. We are indeed very thankful that God has been mindful of our fallen race. He could have "thought only of Himself, and gathered unto Him His spirit and His breath, and all flesh would perish [expire] together, and man would return to the dust" (Job 34:14-15). God would have been just in doing this, but we as a race would have been lost forever. The writer continues his quote of Psalm 8, saying, “ ... Or the son of man that Thou visitest him.” This refers to God's visit to the human race in mercy in the Person of the Son (Luke 1:78). Instead of thinking only of Himself and leaving us to perish in our sins, “God so loved the world that He gave His only-begotten Son” that we might not perish (John 3:16). But here, let us note that the Psalmist uses a different word for “man,” in the Hebrew, from what he had previously used. Here it is “Adam,” which does not carry the connotations of “Enosh.” This means that when Christ would visit the human race by becoming a Man, it would not be in the degenerated “Enosh” state. Thus, in His incarnation, He would partake in manhood (spirit, soul, and body), but not in fallen manhood. We see from this how carefully the Word of God guards Christ’s sinless humanity. The Lord Jesus did not have a fallen sin-nature, as the rest of Adam’s descendants do; He had a holy human nature.
Vss. 7-8a—In becoming a Man, Christ condescended to take a place “a little lower than [inferior to] the angels” because men are an order of beings in God's creation that are inferior to angels. In chapter 1:4, the writer said that Christ is “so much better than the angels.” These statements do not contradict each other; one emphasizes His deity and the other His humanity. Thus, in coming down to take up with mankind, the Lord passed angels by and took upon Him the seed of Abraham (vs. 16). Being a Man, He accepted creature limitations (though not a creature Himself) and walked through this world in lowly dependence and obedience to His Father. The Psalm does not speak of His death, but passes over it to tell us of His present position as ascended on high—“Thou crownedst Him with glory and honour.” The Psalm also says, “And didst set Him over the works of Thy hands: Thou hast put all things in subjection under His feet.” Being that this is a millennial psalm, this hasn't happened yet. It refers to God's intention to have man to rule over the world to come in the Person of Christ. In that day, He will publicly have dominion over all as a glorified Man.
Vs. 8b—The writer breaks off quoting Psalm 8 at this point because that psalm views Christ's dominion as being limited to "all things" on earth and in the sea. The Old Testament does not go beyond the earthly side of the reign of the Messiah. However, the New Testament reveals that Christ's dominion will be over a far greater range of things, including things in heaven (Eph. 1:10; Phil. 2:10). Therefore, under inspiration, the writer adds, “He left nothing that is not put under Him.” This goes beyond the scope of Psalm 8 and embraces the whole universe. Since this is yet in the future, he states that the public display of this is not presently seen in the world—“but now we see not yet all things put under Him.”
Vs. 9—While we do not see Christ publicly reigning over the universe yet, the eye of faith sees Him “crowned with glory and honour” at the right hand of God. This is where He is now as a glorified Man. The writer goes on to tell us why Christ was made a little lower than the angels—it was "for the suffering of death." This is also something that Psalm 8 does not mention. It shows that by stepping into man’s place and becoming a Man, Christ assumed the liabilities that came with it. Hence, His becoming a Man was to “taste death for every thing.” This is the broadest aspect of Christ’s work on the cross. It is that which took care of the whole outbreak of sin and the havoc that it has wrought in the creation. This shows us how far-reaching the effects of sin have been; it has not only touched Adam’s race, but also the whole lower creation under him. Hence, Christ did not die only for men, but also for what sin has wrought in the creation.
If Christ, as a Man, is to reign over the inheritance—which includes every created thing in heaven and on earth—He must obtain the right to it by His purchase on the cross. This is why it says that Christ tasted death for "every thing." He bought “the field” (the whole world—“the cosmos”); this includes men as well as things (Matt. 13:38, 44). Hence, He paid the price for the right of possession to the whole world and all in it.
Vs. 10—If God, "for whom are all things, and by whom are all things," is to have His purpose fulfilled by having the creation under the rule of man in the world to come, it would have to be through a new race of men. But, in order for this new race to exist, it first must have a Head. Colossians 1:18, states that when the Lord Jesus Christ rose “from among the dead,” He became the "beginning" (and thus Head) of this new creation race (Rev. 3:14). The writer of Hebrews refers to this, stating that if God was going to bring "many sons" (a new race of men) to "glory," the “Captain [Author]” (the Lord Jesus Christ) would first have to be made "perfect." This refers to Christ’s resurrection and glorification (Luke 13:32; Heb. 5:9). It shows that there had to be a glorified Head before there could be a glorified race under Him. All who have believed the gospel, and are thus “in Christ,” are part of this “new creation” race (2 Cor. 5:17; Gal. 6:15; Eph. 2:10). While Christ is presently glorified, the new race under Him has not yet been brought to glory—that is, been brought to a glorified condition. This change awaits the moment of the Rapture (Phil. 3:21; 1 Thess. 4:15-17).
The amazing thing about this is that when Christ rose from the dead and ascended into the heavens as a Man, He passed angels by a second time, and took manhood to a place far above angels! We are told that when He entered the heavens as a Man, He sat down in a place “far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come” (Eph. 1:20-21). (Principalities and powers, etc., are angelic beings.) Thus, the Head of this new race is in a place above angels, and since believers are “in Christ” (2 Cor. 5:17), they are in that place too! This means that there is now a whole race of men under Christ that is superior to angels! The first order of man was made a little lower than the angels, but this new race of men under Christ is not a little higher than angels—it is “far above” angels! Men in this new race are now the highest order of God’s creatures. We are of that new order of manhood now. Presently, it does not appear to be so because we still are in our bodies of humiliation (Phil. 3:21), which are part of the old order of manhood, but “as we have borne the image of the earthly, we shall also bear the image of the heavenly” (1 Cor. 15:49; 1 John 3:2). That is, there is a day coming when we will be glorified like Christ (Rom. 8:17, 30) and will thus be suited to reign with Him in the world to come.
Note: it was the will of God that Christ would be made perfect “through sufferings.” This refers to what He passed through when He walked in this world. These were not the Lord’s atoning sufferings, but the sufferings which prepared Him to be our High Priest. He is now able to sympathize with His people who are passing through suffering and trial in the path of faith because He has felt the same (vs. 18).
Vs. 11—The writer goes on to show how perfectly those of the new creation race are suited to Christ. He says, “He (Christ) that sanctifieth and they (Christians) who are sanctified are all of one.” This refers to those of the new race being of the same nature and kind as Christ Himself. “All of one,” is not referring to the oneness of the body of Christ, nor is it speaking of the oneness in the family of God, but of our oneness of kind with Christ in the new creation. Thus, Christ and His brethren are of one set and kind.
An example of the oneness of kind is shown when Adam’s wife was brought to him. He had seen all of the various kinds of creatures pass before him; each was “after his kind” (Gen. 1:21, 24-25). There was, however, none found among them that were of Adam’s kind, and thus, all such were unsuited to him. But when God brought the woman to Adam, he saw one who was of his own kind, and said, “This is now bone of my bones, and flesh of my flesh” (Gen. 2:23). Far be the thought, but had Adam been forced to take one of the other creatures to be his wife, he would have been ashamed, but when God gave him the woman, which was of his kind, he was overjoyed. Similarly, we are "one" in kind with Christ in this new order of humanity, and therefore, entirely suited to Him. Hence, He “is not ashamed to call them brethren.”
It is important to note, however, that while He is not ashamed to call us “brethren,” the Word of God never says that we should call Him our “Elder Brother,” or other such terms of familiarity. Let us remember that He is “the Firstborn among many brethren” (Rom. 8:29). As such, He has a place of preeminence among the others in the new race and there is a special glory that belongs to Him alone—which is what “Firstborn” indicates. It is a “glory” that we will behold, but it is not shared with us (John 17:24). The Lord’s words to Mary indicate this special place that belongs to Him. He said, “I ascend unto My Father, and your Father; and to My God, and your God” (John 20:17). He did not say “our” Father and “our” God, but mentions Himself in relation to His Father and His God separately from that of believers, showing that He has a place of distinction in the new creation race. This being the case, we must be careful not to speak to Him, or of Him, in terms of familiarity.
Vss. 12-13—Three quotations from the Old Testament Scriptures are cited to show Christ’s full identification with His brethren in this new relationship. While Christ must be distinguished as the preeminent One in the new creation, these quotations serve to prove how thoroughly the Sanctifier and the sanctified are bound up together.
The first Old Testament quotation is from Psalm 22:22: “I will declare Thy name unto My brethren; in the midst of the assembly will I sing Thy praises.” The word “assembly,” in this verse, is not referring to the Church as elsewhere in the New Testament (Matt. 16:18, etc.). If it was speaking of the Church, then the Church is found in the Old Testament—but this contradicts Romans 16:25; Ephesians. 3:3-5; Colossians 1:24-26. The word “assembly,” in Psalm 22, is referring to the whole heavenly company of saints from Old and New Testament times who will be raised and glorified in a coming day. J. N. Darby remarked, “The assembly is not found in the Epistle to the Hebrews, save in an allusion to all comprised in the millennial glory in chapter 12” (Synopsis of the Books of the Bible, on Hebrews 1-2). His translation footnote on Hebrews 9:11 states something similar: “The Epistle to the Hebrews, though addressed to Christians on most precious subjects, does not enter into the proper church standing: it once refers to the church as in heaven in chapter 12” (full notes version). See Collected Writings of J. N. Darby, vol. 10, p. 245.
The point of the quotation is not to teach that the Church is seen in the Old Testament, but to show that after redemption would be completed, the theme of praise from Christ and the redeemed would be one in intelligence as to what He accomplished in His death. J. N. Darby said, “Verse 12 is a quotation from Psalm 22:22, where Jesus, in resurrection, takes the place of Leader of the praise of His brethren. Our songs should therefore ever accord with His. He has passed through death for us; and if our worship expresses uncertainty and doubt instead of joy and assurance in the sense of accomplished redemption, there can be no harmony but discord with the mind of heaven” (Collected Writings, vol. 27, p. 343). The Lord leads the praise of the redeemed today in these Christian times when the saints are assembled together because He and the redeemed are one in their theme of praise, if they are in communion with Him.
The second quotation is from Isaiah 8:17 (the Septuagint version): “I will put My trust in Him.” Having become a Man, Christ has accepted creature limitations (though not a creature Himself) and thus, lives in expressed dependence upon God. Since He will remain a Man for eternity, He will forever have a place of subjection to the Father along with His brethren.
The third quotation is from Isaiah 8:18. “Behold I and the children which God hath given Me.” Again, this is quoted for the sake of the principle involved; it does not teach that we are Christ’s children. We are “the children of God” (John 1:12; Rom. 8:16; 1 John 3:1), and as such, we are “joint-heirs with Christ” (Rom. 8:17). This quotation shows that the Sanctifier and the sanctified are one in nature, having the same life.
Thus, we are one with Him in our praise to God, in our dependence on God, and in our having the same life and nature.
In summary, this passage (vss. 5-13) shows that God has been fully vindicated regarding the fall of man, and that His purpose concerning the dominion of man in the world to come will be accomplished through a new race of men under Christ. All this is something that no angel could accomplish, and thus, Christ’s superiority over them is herein distinguished.
Second Reason
2) CHRIST CAME TO ANNUL THE
DEVIL’S POWER OF DEATH
Vss. 14-15—The writer moves along to give a second reason as to why Christ became a Man and died—it was to annul the devil's power in death. He says, “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy [annul] him that had the power of death, that is, the devil.”
Prior to the death and resurrection of Christ, Satan wielded “the power of death” over men by making them afraid of what lay beyond death. He used the fear of death (“the king of terrors” – Job 18:14) to his advantage and held men in bondage and fear. Satan’s power of death does not mean that he has the power to take a person’s life. He cannot go about killing whomsoever he chooses; only God holds the power of life and death in His hand (Dan. 5:23; Job 2:6). No one dies without Him allowing it. The power of death that Satan has used on men is the dread power of death—its element of fear.
The good news is that Christ has not only borne our sins in His own body on the tree as our Sin-bearer (1 Peter 2:24), but He has also gone into death and robbed the devil of his power to terrify the child of God with death. He now stands victoriously on the other side of death declaring, “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [hades] and of death” (Rev. 1:18). Thus, Christ has conquered death by loosing its “pangs” or fear element (Acts 2:24 — W. Kelly’s Translation) for the enlightened believer who faces death. He went down into “the dust of death” to conquer it (Psa. 22:15) and has left but “the shadow of death” for the child of God to pass through (Psa. 23:4). We may be called to pass through the article of death, but its “sting” has been taken away; we can face death without fear (1 Cor. 15:55).
The KJV says that the Lord died to “destroy” the devil, but it should be translated, “annul.” (See also 2 Timothy 1:10). The devil, clearly, has not been destroyed; he is still doing his evil work today of deceiving men, etc. His destruction will not occur until after the Millennium has run its course, when he will be cast into the lake of fire (Rev. 20:10). What this 14th verse is telling us is that the devil’s power to terrify believers has been annulled, or cancelled. Satan, generally, leaves unbelievers undisturbed as they go along life’s path into a lost eternity. Sold under his deception, many look at death without alarm, even though immediately after they pass through it, there is sheer torment for them (Luke 16:22-23). The Psalmist notes this, stating, “They have no pangs until death” (Psa. 73:4 – ESV). Similarly, the Lord taught that Satan (“the strong man”) does everything he can to keep “his goods” (lost persons) “in peace” (Luke 11:21).
Note: by Christ’s becoming a Man in order to win this victory over Satan, there are two different words used in verse 14 which are used to guard His sinless humanity. When it speaks of the "children," it says that they are “partakers” of flesh and blood. The word in the Greek translated “partakers” (koinoneo), means a common, equal sharing in something. In this case, their sharing in humanity. This is true of all men; they all fully partake in humanity—right down to having the sin-nature. However, when it speaks of Christ’s becoming a Man, the Spirit of God leads the writer to use a different word. He says that He “took part” (metecho) in the same. This word in the Greek indicates a sharing in something without specifying to what degree the sharing goes. Therefore, while Christ became a Man fully (in spirit, soul, and body), His sharing in humanity did not go so far as to take part in man’s fallen state, because He did not have a fallen sin-nature.
Vs. 15—He goes on and says, “And deliver them who through fear of death were all their lifetime subject to bondage.” Those who experienced this deliverance could not be the Old Testament saints, as many have supposed. They lived hundreds, or even thousands of years before Christ won this victory by dying and rising from the dead. They lived in fear of death and they died in that state of bondage, and never got deliverance from it in their lifetime. Of course, once they passed through the article of death, they would immediately be at “peace” and in a state of bliss (Isa. 57:1-2). All such are rejoicing now with the Lord in their disembodied state. But these, of whom the writer speaks, got deliverance from this fear through Christ's death and resurrection. They would have to have been alive on earth at the time when He rose from the dead. This would have to be the believing remnant of disciples, the first generation of believers in the Church. They were Jewish believers on Old Testament ground as to their understanding, and thus, they lived in "fear of death." However, they learned through the gospel of Christ’s victory over Satan's power in death (2 Tim. 1:10), and thus, were delivered from those fears. When they were later called upon to go through death as Christians, they could face it without fear. In fact, all who believe on Christ, after His death and resurrection, and who have been enlightened by the gospel as to these things, have this same confidence.
Again, this shows Christ’s death to be a triumphant thing, not a defeat. And, it is something that no angel could do.
Third Reason
3) CHRIST CAME TO MAKE
PROPITIATION FOR OUR SINS
Vss. 16-17—The third reason that Christ became a Man and died was to "make propitiation for the sins of the people." This, of course, refers to His “one sacrifice for sins” on the cross to save those who would believe (chap. 10:12). To accomplish this, Christ would have to be “made like unto His brethren”—that is, to become a Man. (This is not referring to His brethren in the new creation race as mentioned in verses 11-12, but rather, His fellow countrymen of natural relationship—the Jews.) He took "hold of the seed of Abraham" and became a Man in that lineage for the purpose of going to the cross to make propitiation. Propitiation is the Godward side of Christ's work on the cross that meets the claims of divine justice in regard to sin and sins, and thus, vindicates God’s holiness (Rom. 3:25; 1 John 2:2; 4:10).
The KJV says that Christ made “reconciliation for the sins of the people,” but this is a mistranslation. It should read, “propitiation for the sins of the people.” A holy God, as our God is, will never reconcile Himself with sin! (This mistranslation is also found in Leviticus 16:20.) Christ’s work in making propitiation is, again, a triumphant thing, and something that an angel couldn’t do.
Verse 17 introduces us to Christ’s priesthood for the first time in the epistle. Coupling this verse with Romans 8:34, we learn that there are two functions in His priesthood:
Making propitiation for sins of the people—a one-time work.
Making intercession for His people—an on-going work.
Similarly, the Old Testament high priests had a two-fold function in their office: Firstly, on the Day of Atonement, the high priest would don his holy “linen” garments and offer a sacrifice (a sin offering) outside the sanctuary at the brazen altar (Lev. 16:6, 9). This is a type of Christ’s death on the cross to make propitiation for the sins of the people. Then, after offering a sacrifice to make atonement for the people, the high priest would go inside the sanctuary and change into his garments of “glory and beauty” wherein he would minister before the Lord. This is a type of Christ’s present service on high in the presence of God interceding for His people who are passing through this world. Verses 17-18, show Christ to be the anti-type of these two things.
Fourth Reason
4) CHRIST BECAME A MAN IN ORDER
TO BE A SYMPATHETIC HIGH PRIEST
Vs. 18—The fourth reason Christ became a Man and died was so that He could be a sympathizing High Priest. The writer says: “For in that He Himself hath suffered being tempted, He is able to succour [help] them that are tempted.” In passing through this world to the cross, Christ suffered being tempted in every way that a righteous man could be tempted, thus qualifying Him to be “a merciful and faithful High Priest.” Being thereby fitted through sufferings to the office of high priesthood (vs. 10), Christ presently intercedes for His people as they pass through the same evil world through which He passed. Being a Man, He is fully able to enter into the sorrows and trials of His people because He has felt the same. He succours (helps) them in His sympathies, and grants according to His perfect wisdom, “mercy and grace to help in time of need” (Heb. 4:16). Thus, through His high priestly intercession we are enabled to stand in the time of temptation and trial. However, all this necessitated the Son of God becoming a Man and suffering. And again, this is something that angels cannot do. They are not men and have not walked in the path of faith, nor have they been tempted with troubles in connection with life on earth. They, therefore, cannot enter into our sorrows and minister the comfort and encouragement that we need in times of trial.
Summary
Thus, Hebrews 2:5-18, presents four great reasons why the Son of God became the Son of Man. Each of these things that the writer has touched upon could only be accomplished by Christ becoming a Man, suffering, dying, and then rising again. Being who Christ is—God “in the Person of the Son”—there is really no comparison between Him and angels. He is an eternal and infinite Person, the Creator and Sustainer of the universe, whereas the angels are but creatures that He made to be His servants!