Hebrews 2:5-18

II. CHRIST, SON OF MAN, His GLORY AND His SALVATION

CHAPTER 2:5-18

1. The Man crowned with glory and honor (Hebrews 2:5)

2. His humiliation, suffering and the results (Hebrews 2:10)

Hebrews 2:5

Angels are once more mentioned and the fact is stated first of all that angels are not called of God to reign: “Unto the angels hath He not put in subjection, the world to come whereof we speak.” “The world to come” is not heaven or the eternal state. The literal translation is “the habitable world to come”; it is the existing earth, inhabited by human beings in the dispensation which will follow the present age. The world in the dispensation to come, called in Ephesians “the dispensation of the fullness of time” is not put in subjection to angels. A quotation from the Eighth Psalm follows, from which we learn that man is to have dominion and to rule over this world to come. Dominion over the earth was given to Adam (Genesis 1:28), but sin coming in, and death also, this dominion and rule was lost; the glory and honor which rested upon Adam was changed into shame and dishonor. Through man's fall Satan became the usurper, the prince of this world. Adam was the figure of Him that was to come, the Second Man in whom and through whom the lost dominion is restored.

It is interesting to study the order of the psalms with which the book of psalms begins, divinely arranged by an unknown instrument. The righteous Man in Psalms 1:1 is the Lord Jesus; the Second Psalm shows Him as the Messiah-King. Then Psalms 3:1; Psalms 4:1; Psalms 5:1; Psalms 6:1; Psalms 7:1 show the suffering, sorrows and soul-exercise of the godly during the time when He does not yet reign, especially the suffering of the Jewish remnant during the tribulation and then comes Psalms 8:1, Christ, the Second Man set over all things. The Annotated Bible on the Psalms follows this more fully.

The Eighth Psalm reveals this Second Man, the Lord from heaven, the Creator in creature's form. He was made a little lower than the angels. The Son of God took the position of man to make peace in the blood of His cross “to reconcile all things unto Himself, whether they be things in earth or things in heaven” (Colossians 1:20). All things are therefore put in subjection under His feet and nothing is left that is not put in subjection under Him. He will have dominion over all and His name will be excellent in all the earth. Satan knows that the dominion of the earth will not be left forever in his horrible grasp. He offered the kingdoms of the world and their glory to the Son of Man, attempting to keep Him from going to the cross, in which, through the death of Christ, the devil, who has the power of death, is brought to nought.

The work is done. Christ is the Second Man; He will have dominion over the earth in the world to come, the dispensation to come. He will reign and rule and His fellows, the partakers of His salvation, will reign with Him. “But now we see not yet all things put under Him.” The time is not in this present age in which Satan is god and ruler. Only when the First-begotten is brought back from the glory, in His second coming, will all things be put under Him. Faith knows this from the unfailing promises of God. But faith also has another vision; while Satan is not yet dethroned and Christ enthroned, “We see Jesus crowned with glory and honor, who was made a little lower than the angels on account of the suffering of death; so that by the grace of God He should taste death for all things.” Glorious vision! He suffered death. He perfectly glorified God on the earth where God had been dishonored. He came down and took the lowest place and now He is exalted to the highest. The Man who suffered and died fills the throne and is crowned with glory and honor. And as surely as He is there now, so will He in God's own time occupy His own throne with all things put under his feet. He tasted death for that--for all things--for a ruined creation which He has redeemed and will restore.

Hebrews 2:10

This salvation work is now more fully mentioned in the second part of this chapter. He is spoken of as the captain (author) of the salvation of the many sons He is bringing to glory. And as the originator and leader of their salvation He had to suffer and die. Not His person was to be perfected, for He is perfect; but He had to be perfected through suffering as a Saviour. “For 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 suffering.” Here God's eternal purpose is wonderfully revealed. He purposed before the foundation, knowing the coming ruin of man, to bring many sons unto glory. This is divine love. But God's holiness had to be vindicated, and therefore the Son of God became man to suffer as the captain of their (the many sons) salvation.

As disobedience had led man from life to death, so, by obedience unto death the sinless Lamb of God had to win in righteousness the path of endless life for those who trust in Him as the originator and captain of their salvation. And those who accept Him are the many sons, whom God is bringing through Him, to glory everlasting. And both He who sanctifieth and they who are sanctified are all of one. It is a wicked perversion of the truth when it is taught, that He, and all the human race are of one. This is the common error taught so much in the so-called theory of “The Fatherhood of God and Brotherhood of Man. “ The statement shows the wonderful relationship which divine grace has established between the captain of salvation and those who are saved by Him. He, Christ, is the sanctifier, setting those apart unto God, who accept Him as Saviour. Such are born of God and become children of God, destined to be brought by Him as sons to glory. In this sense He who sanctifieth and they who are sanctified by Him are of One, that is, of God. Higher still is the truth revealed in the Epistles to the Ephesians and Colossians, that believers are not only “of one” but are one with Him.

Again quotations from the Scriptures follow. The first is from the Twenty-second Psalm. “For this cause He is not ashamed to call them brethren, saying I will declare Thy name unto my brethren in the midst of the church will I sing praise unto Thee” (Psalms 22:22). This Psalm shows first Christ on the cross as sin-bearer. In Psalms 22:20 is the prayer of the Suffering One. And He was heard. God's answer was His resurrection from the dead. That resurrection and His exaltation are revealed in the second portion of this Psalm (Psalms 22:22). The beginning of this section is quoted here. And when He was risen from the dead He gave this blessed new message at once. “But go unto My brethren and say unto them, I ascend unto My Father and your Father, and My God and your God” (John 20:17).

Here we learn the blessed identification of Him that sanctifieth and with them that are sanctified, and that on the ground of resurrection. And therefore He is not ashamed to call us brethren, which, however, does not authorize believers to call Him “brother” as it is done so often. (Never before His death and resurrection did He address His disciples as “brethren.” Only once did He hint before His death at this relationship to come, in Matthew 12:48 .) And by His Spirit He is in the midst of those who are gathered unto His name, the Church, and sings praise unto God, as they praise God in His blessed and worthy name. The Twenty-second Psalm also speaks of “the great congregation,” Israel, gathered unto Him and of the ends of the earth and the nations who shall remember and shall worship before Him. It is His coming glory when all things are put under Him in the age to come.

The next quotation is from Psalms 16:1. (It may also be brought in connection with Isaiah 8:17. The Septuagint has it “I will trust in Him” 2 Samuel 22:3 .) “I will put my trust in Him.” It is the prophetic expression of His personal faith on earth. As man He trusted in the Lord and waited for Him (Isaiah 8:17). “The Seed of David, and the object of the promises, is thus represented as awaiting, in perfect confidence, the righteous award which in due time should be made to Him who alone is worthy, by the God whom He had glorified in perfect obedience; although for an appointed season His gracious labor might seem to have been spent for nought and in vain, while man and Satan appeared only to prevail” (Isaiah 49:1).

The last quotation is from Isaiah 8:18. The children, which the Lord had given to Isaiah, were for signs and wonders in Israel from the Lord. The two sons of Isaiah had received their names of significant meaning from heaven. Believers are children, belong to Him and are signs and witnesses both to unbelieving Israel and the world. In a special sense this passage, no doubt, applies to the believing remnant of Israel, which owned Him, while the nation rejected Him. And some day, the day of His glory, He will declare triumphantly “Behold I and the children which God gave unto Me.” Then He will be glorified and admired in all that believed (2 Thessalonians 1:10) and the redeemed will be for signs and wonders in a still more blessed way.

Then follows a restatement of the fact of His incarnation and its special bearing on the calling of the children, God has given Him, the many sons He brings to glory. “Forasmuch then as the children are partakers of flesh and blood, He also in like manner took part of the same (His incarnation) that through death He might bring to nought him who hath the power of death, that is the devil, and deliver as many as through fear of death were all their lifetime subject to bondage.” It was for the children's sake, all who accept Him and whom God brings through Him to glory, that He took on flesh and blood and by doing so He arrayed Himself for death. He took on flesh and blood apart from sin. Satan's work is perfected in death. “That the Lord Jesus might enjoy the children as the gift of God, He must first take away the yoke of the oppressor. But because the right of Satan to destroy was founded on the victory of sin, which made man the lawful prey of death, He, who loved the children though as yet they knew Him not, took also flesh; that in their stead He might undergo that death which should forever spoil the devil of his claim” (A. Pridham). The limit of this work of the Lord Jesus to the children as its object, should be carefully observed.

Jewish saints in the Old Testament, believing the promise and expecting the Messiah, were in bondage and in fear of death. “The sting of death is sin, and the strength of sin is the law,” but the death of Christ once for all to sin has received the sting and brought to nought him who has the power of death. A believer is delivered from the fear of death, for he no longer dies the sinner's death, but falls asleep in Jesus and that with the promise to awake in due time in His likeness. “For verily it is not angels upon whom He taketh hold, but He taketh hold of the seed of Abraham.” And who were they whom He took hold on? Not angels, but the seed of Abraham. Those are the children for which He came, took on flesh and blood and wrought His work on the cross. The expression “seed of Abraham” is as a generic term, descriptive of the whole family of faith. Believers of Jews and Gentiles are comprehended in this term. They that are of faith are blessed with faithful Abraham.

His priesthood is next introduced for the first time in this Epistle. He was made like unto His brethren in all things “that He might be a merciful and faithful high priest in things pertaining to God to make propitiation for the sins of the people. For in that He Himself hath suffered being tempted, He is able to succor them that are tempted,” and thus in suffering and temptation (apart from sin) in His humanity, He was fitted to be the priest to sympathize with His own in all their trials and conflicts.

“He suffered--never yielded. We do not suffer when we yield to temptation: the flesh takes pleasure in the things by which it is tempted. Jesus suffered, being tempted, and He is able to succour them that are tempted. It is important to observe that the flesh, when acted upon by its desires, does not suffer. Being tempted, it, alas! enjoys. But when, according to the light of the Holy Spirit and the fidelity of obedience, the Spirit resists the attacks of the enemy, whether subtle or persecuting, then one suffers. This the Lord did, and this we have to do. That which needs succour is the new man, the faithful heart, and not the flesh. I need succour against the flesh, and in order to mortify all the members of the old man” Synopsis of the Bible.