Having asserted the authority of the word of the Son, and warned us against neglecting His word, the writer continues to unfold to us the glories of Christ. Already he has passed before us His glories as the Son of God in eternity, and as manifest in flesh: now we are to learn His glories as the Son of Man.
Hebrews 2:55For unto the angels hath he not put in subjection the world to come, whereof we speak. (Hebrews 2:5). His glory as the Son of Man will be brought into display in the world to come though, even now, faith can see Jesus crowned with glory and honor.
It would seem that “the world to come” can hardly be heaven. We cannot speak of heaven as “to come.” We have yet to come to heaven, but it exists and always has existed. Scripture speaks of three worlds: the world before the flood, of which Peter writes, “the world that then was”; the present world, “the heavens and the earth which are now” (2 Peter 3:6-76Whereby the world that then was, being overflowed with water, perished: 7But the heavens and the earth, which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men. (2 Peter 3:6‑7)); and, in this passage, “the world to come.”
“The world to come” refers to the millennial earth, introducing an order of blessing which does not yet exist. This new world of blessing will be in subjection to the Son of Man and thus the scene for the display of His glory. In one sense, the present world is placed in subjection to angels, who are used as instruments in God’s hand for carrying out His providential government for the protection of the heirs of salvation as they pass on their way to glory. In the world to come the angels will give place to the rule of the Son of Man.
Hebrews 2:6-96But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him? 7Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands: 8Thou hast 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 see not yet all things put under him. 9But 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 should taste death for every man. (Hebrews 2:6‑9). To bring out this great glory of Christ, the writer quotes from Psalm 8, where the question is raised by David, “What is man, that Thou art mindful of him?” The question brings out the littleness of man. the answer, the greatness of Christ, the Son of Man. David, when contemplating the moon and the stars, feels his own insignificance in comparison with their immensity, and exclaims, “What is man?” Looking at man fallen, he is indeed very small: looking at man according to the counsels of God as set forth in Christ, the Son of Man, he is very great. Led by the Spirit of God, the writer of Hebrews sees Christ in the Son of Man of Psalm 8, and can say, “We see Jesus.”
David says, “Thou hast put all things under His feet.” The Spirit of God tells us that this is Jesus reigning in the world to come, and that the “all things” include, not only things on earth, but the whole created universe, and every created being, for “He left nothing that is not put under Him.”
David says, “Thou hast made Him a little lower than the angels.” The Spirit of God says that Jesus was “made a little lower than the angels for the suffering of death.” In a world where God has been dishonored, the Son of Man perfectly glorified God and vindicated His holy character by suffering death. Man tastes death as the result of sin: the Son of Man tastes death by the grace of God. He tastes death for all, so that grace might flow out to all.
David says, “Thou... hast crowned him with glory and honor.” The Spirit of God leads faith to say, That is Jesus and “We see (Him) crowned with glory and honor.” God has thus counseled that, in the Person of Christ, Man is to be Lord of all. The Maker and Upholder of all, having become Man, will be the Center and Head of the vast universe. This is a glory that eclipses the glory of angels. No angel has, or ever will have, the place of universal dominion.
There thus passes before us the past, present and future glories of the Son of Man. In the past He tasted death for everything; in the present He is crowned with glory and honor; in the future the whole universe will be brought into subjection to Him.
Hebrews 2:1010For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. (Hebrews 2:10). Verses 5-9 have unfolded the glories of Christ in connection with the world to come. From verse 10 to the end of the chapter we learn the further glory and blessedness of Christ in connection with the many sons who are being brought to glory.
The quotation from Psalm 45 in the first chapter has already told us that it is the purpose of God that Christ should have companions to share His coming glory. In the remaining portion of this chapter these companions are referred to as the “sons” of God, and the “brethren” of Christ. Further, we learn all that Christ has passed through to deliver His brethren from death, the devil and sins, as well as His present service to succor and sustain them as He leads them on to glory.
If, however, many sons are to be brought to glory, it must be in a way that becomes the holy character of God. So we read, “It became Him”—God—“for whom are all things, and by whom are all things” that Christ should not only taste death but, in order to be the Leader of His people, enter into their circumstances and sufferings, and through these sufferings be perfected. Ever perfect in His Person, He was perfectly fitted to fill the position of Leader of His people through the wilderness with all its sufferings. He thus becomes the “Leader of their salvation.” He is able to save them from every danger on their way to glory.
Hebrews 2:1111For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, (Hebrews 2:11). From verse 11 onwards we learn the blessed results that flow to believers through Christ having entered into their position, borne the consequences of that position, and in it maintained the glory of God.
First, the Sanctifier, Christ, and the sanctified, believers, are viewed as all of one. This wonderful expression would seem to indicate that Christ, having come into our position and borne the consequences, has so truly brought us into His position before God, as Man, that He and His own—the Sanctifier and the sanctified—are viewed as forming one company before God. It is well to remark, however, that the Word of God never says of Jesus and of men that they are all one, but that “He that sanctifieth and they who are sanctified are all of one.” For this cause, because of the position into which He has brought them through His sanctifying work, He is not ashamed to call them “brethren.”
Believers are sanctified; being sanctified they are brought into the same position before God as Christ—all of one; and, being all of one, He is not ashamed to call them brethren. We know from the Gospels that it was not until Christ was risen that He called His disciples “brethren.” The Lord Himself ever walked in relationship with God as His Father. Never once in His path do we hear Him address God as “My God”; it is always “My Father.” Only on the cross, when made sin, does He say “My God.” We, however, are brought into this relationship, not by incarnation, but through redemption. It is therefore not until He is risen that the Lord can say, “I ascend to My Father and your Father, and to My God and your God;” and speaks immediately of His disciples as “My brethren.”
Hebrews 2:12-1312Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13And again, I will put my trust in him. And again, Behold I and the children which God hath given me. (Hebrews 2:12‑13). Three quotations from the Old Testament are given to prove how blessedly the Sanctifier is identified as one with the sanctified—His brethren. First, in Psalm 22:2222I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. (Psalm 22:22), the Lord declares in resurrection, “I will declare Thy Name unto My brethren: in the midst of the congregation will I praise Thee.” Here the Lord identifies Himself with His brethren: on God’s side to declare the Father’s Name; on our side to lead the praise of His people to the Father. That which was foretold in Psalm 22 is expressed in John 20 and expounded in Hebrews 2.
Second, in Isaiah 8:1717And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. (Isaiah 8:17) (Septuagint version) we read, “I will put My trust in Him.” Taking a position as Man, the Lord identified Himself with His own in the only proper life for a man to live—the life of dependence upon God.
Third, in Isaiah 8:1818Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. (Isaiah 8:18) we read, “Behold, I and the children that Jehovah hath given Me.” Here again we see the identification of Christ with the excellent of the earth—not with the children of men—but with the children that God had given Him.
Hebrews 2:14-1514Forasmuch 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 him that had the power of death, that is, the devil; 15And deliver them who through fear of death were all their lifetime subject to bondage. (Hebrews 2:14‑15). Verses 12 and 13 have shown how blessedly Christ has identified us with Himself in His position before God. Now we are to learn the further truth that He has identified Himself with us in our position of weakness and death before God. If the children are partakers of flesh and blood, He likewise partakes of the same. If they are under the dominion of death and the devil, He, having taken flesh and blood, is able to enter into death to annul the devil who had the power of death, and deliver them who through fear of death were all their lifetime subject to bondage. The devil knows that the wages of sin is death, and is not slow to use this solemn truth to keep the sinner in the fear of death and its consequences all his life. The Lord, on whom death has no claim, goes into death and bears the death penalty that was upon us, and thus robs the devil of his power to terrify the believer with death. We may indeed pass through death, not as the penalty of sin leading to judgment, but only as the gateway out of all suffering into the fullness of blessing.
Hebrews 2:16-1816For verily he took not on him the nature of angels; but he took on him the seed of Abraham. 17Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. 18For in that he himself hath suffered being tempted, he is able to succor them that are tempted. (Hebrews 2:16‑18). It was not to the help of angels that the Lord came, but to take up the cause of the seed of Abraham. To do this it behooved Him in all things to be made like unto His brethren. Thus He fully enters into their position, though not their state. Here, for the first time in the epistle, we learn of His gracious work for us as a merciful and faithful High Priest. In order to exercise this needed service He must, through His life of humiliation and trial, enter into all our difficulties and temptations. Then, when that perfect life is finished, He goes into death to make propitiation for our sins, in order that they may be forgiven. That great work being accomplished, He is able from His place in glory to exercise His priestly grace, and in mercy and in faithfulness succors them that are tempted, because He Himself has suffered being tempted.
The suffering is through not yielding to the temptation. If we yield, the flesh does not suffer; on the contrary, it indulges itself by the temptation, finding its pleasure in the thing by which it is tempted. It enjoys the pleasure of sin at the moment, though for the sin it will finally have to suffer. The Lord was tempted, only to bring out His perfection that never for a moment yielded to the temptation. This entailed suffering. He endured hunger rather than yield to the devil’s temptation. Having thus suffered in the presence of temptation, He is able to succor His people and enable them to stand firm in the presence of temptation. With a perfectly tender heart He enters into our temptations and succors us with mercy and faithfulness. Too often we can show mercy at the expense of faithfulness or act in faithfulness at the expense of mercy. He, in the perfection of His way, can show mercy without compromising faithfulness.