Scripture Notes: Hebrews 3:6; 1 Timothy 2:1-7; Luke 4:5-7

Hebrews 3:6; 1 Timothy 2:1‑7; Luke 4:5‑7  •  5 min. read  •  grade level: 8
Heb. 3:6
This verse is more accurately rendered as follows: "But Christ as a Son over His house," etc. To take it as it stands in the King James Version would make it mean Christ's, or the Son's, house; but it is God's house. This is clearly seen from the comparison drawn. The Apostle and High Priest of our confession (Jesus) was faithful to Him that appointed Him, as also Moses was in all His house; that is, in the house of God in the wilderness. But though both alike were faithful, Christ is more glorious in His Person than was Moses; for He built the house (see Matt. 16:18); and, moreover, having built all things, He is God. Again, if Moses was faithful in all His house, it was "as a servant, for a testimony of those things which were to be spoken after"; but Christ as a Son over His house. The glory of Christ thus outshines that of Moses, both as to His Person and as to His position; and we also learn that as Son He is supreme over the house of God. (Compare John 8:35, 36.) And we believers are the house, if we hold fast the confidence and the rejoicing of the hope firm unto the end. (See Eph. 2:22.) In the wilderness we are tested, and thus continuance or perseverance becomes the sign of reality.
1 Tim. 2:1-7
The ails of this scripture are most interesting. The Apostle exhorts that supplications, prayers, etc. be made for all men. The foundation of this precept lies in two great facts; first, that God is now presented to the world as a Savior God who desires that all men should be saved, and come to the knowledge of the truth; and, second, that there is one God, and one Mediator between God and men, the Man Christ Jesus, who gave Himself a ransom for all, to be testified in due time. In accordance with this attitude of grace toward all men on God's part, and the universal scope of the death of Christ (giving Himself a ransom for all), Paul is commissioned (as a preacher, an apostle, and a teacher) to all. Not to the Jews only, but to the nations (the Gentiles); in fact, to all men. (Compare Col. 1:23.) We thus see that Christ died for all, that God desires all to be saved, and that Paul was sent with the gospel to all; and hence it is that, in fellowship with the heart of God, and the object of the death of Christ, as well as with the apostolic mission, believers are to pray for all men. But even while praying for all, the moment kings and all that are in authority are brought into view, the welfare of the saints in their worldly circumstances, as under human laws and government, is remembered. How true it is that God's affections and desires should govern those of His people!
Luke 4:5-7
As to the question whether Satan had really the power which he here claims, it is, like every other, answered by the Word of God itself. The point in the temptation, we apprehend, was to induce the Lord, if that had been possible, to take the sovereignty of the kingdoms of the world from Satan's hands, instead of from God's, and apart from the cross. This wile was instantly defeated by the invincible sword of the Spirit, "Thou shalt worship the Lord Thy God, and Him only shalt thou serve." Passing onward to a later day, we shall find who did receive his sovereignty from Satan. In Rev. 12:3 we have the vision of a great red dragon, who is declared in verse 9 to be "that old serpent, called the Devil, and Satan," who has seven heads and ten horns, and seven crowns (diadems) upon his head. In the next chapter (v. 1) we see a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns (diadems); and we read in the following verse that "the dragon gave him [the beast] his power, and his seat, and great authority." Without entering into details, we may say that this beast represents the head of the revived Roman Empire, and that he has all the forms of governmental power (for the number seven indicates completeness), and that ten kingdoms, the ten kingdoms of prophecy, as shown by the ten horns with their respective diadems, will form his dominion and own his sway. We learn then that Satan had at this period the sovereignty of the kingdoms of the world in his possession, and that he bestowed it upon one who worshiped him- as is evident from the second part of chapter 13. But Christ, as we have seen, refused the gift from Satan's hands. He, the blessed, perfect, dependent One, would take nothing, whether the "cup" or the glory, but from the hands of His Father.
And passing now still further on, we shall discover that it was only for a brief season that Satan was allowed to tempt man with his golden bait, and only for that brief season, in order to show out all the depths of man's evil heart before judgment fell both upon man and upon himself. God never surrenders His rights, or allows His purposes to be frustrated; and thus in chapter 19 we behold heaven opened, and a white horse issuing forth; "and He that sat upon him was called Faithful and True, and in righteousness He doth judge and make war. His eyes were as a flame of fire, and on His head were many crowns [diadems]" (vv. 11, 12). At length the diadems are on the head of the rightful Sovereign, the One who has on His vesture and on His right thigh the name written, "KING OF KINGS, AND LORD OF LORDS." Man is forever discrowned, and Christ having waited in patience for His Father's time for the accomplishment of His glorious purposes, has at length all things put under His feet. On His head are MANY diadems, for the fullness of all dominion is His, and His by right. He who has been the humbled One is now the exalted One on earth, as well as in heaven.