A.W. Pink on Hebrews

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A.W. Pink on Hebrews Oct 10, 2023 22:48:01 GMT -5

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Post by Admin on Oct 10, 2023 22:48:01 GMT -5

Bible Commentaries
Hebrews
Pink's Commentary on John and Hebrews
John
Book List
John
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Book Overview - Hebrews
by Arend Remmers

1. Recipients, Author and Time of Writing

General

The Epistle to the Hebrews is one of the most beautiful ones of the NT. The Lord Jesus occupies the central place in it. At the same time this epistle is also one of the most difficult ones. To rightly understand this epistle one needs a thorough knowledge of the Jewish divine service in the Old Testament.

Addressee

The epistle starts off as a written sermon and closes in the form of an epistle. Neither author nor addressee is mentioned in it.

The title "to the Hebrews" only appears in the 2nd century with Clemens of Alexandria (around 150 - 215 AC). As there is no other name known for the epistle it probably goes back to a very old tradition. But who were these Hebrews, and where did they live?

"Hebrews" is a name for the Israelites and for the descendants of Abraham (compare Genesis 14:13; Philippians 3:5). And yet the epistle cannot have received its name for the fact only that there are so many references to the OT in it. The addressees must not only have been very familiar with the OT but they are also frequently addressed as originating from the people of Israel. To this fact such expressions as "the fathers", "the prophets" (Hebrews 1:1), "the elders" (Hebrews 11:2) would point. Also the mention of Moses, Joshua and Aaron, who all belonged to the chosen people of God, confirm the same.

The addressees however had come to the conclusion that God's way of salvation was not the divine service of the OT but faith in the Lord Jesus Christ (Hebrews 2:1-4; Hebrews 3:1; Hebrews 3:6; Hebrews 4:1-2; Hebrews 4:14-16; Hebrews 6:1-3; Hebrews 10:13-25). The apostle Paul calls such Christians "a remnant according to the election of grace" in Romans 11:1-5. These Christians however were partially in danger to withdraw from Christendom and to go back to Judaism because of the heavy outward pressure of persecution (Hebrews 6:4-8; Hebrews 10:26-31). These were in particular people who had professed to be Christians but had no true faith in the Saviour Jesus Christ.

In contrast to "the scattered strangers" that are the converted Jews of the Diaspora (see 1 Peter 1:1) the addressees of the epistle to the Hebrews lived in Palestine. This is seen in Hebrews 10:11; Hebrews 10:34 (compare Acts 8:1). They were taught, admonished and encouraged by this epistle.

Author

The author of the epistle does not mention his name. Many a supposition has been made as to who the author might have been: Paul, Luke, Barnabas (so says Tertullian), Apollos (so says Martin Luther), Silas or even Aquila and Priscilla have been suggested.

Most of the modern scientists refuse to accept Paul as the author because contents, structure and language of the epistle are not typical for him. And yet the old Alexandrian tradition ascribes this epistle to the apostle Paul. The fact that the author knew Timothy well (Hebrews 13:23) and that Peter who also wrote to Jewish Christians mentions an epistle of Paul to them (2 Peter 3:15) speak for the Alexandrian tradition. However the addressees of the epistle were Jewish Christians in Palestine whereas Peter wrote to the scattered strangers (1 Peter 1:1) who lived outside Palestine. If Paul was the author one reason for not mentioning his name might be that he was an apostle to the nations whereas Peter was an apostle to the Jews (Galatians 2:7-8).

As a matter of fact the author of the epistle remains unknown. The Holy Spirit who inspired this epistle deliberately wanted to introduce the Lord Jesus only as apostle and high priest of our profession (Hebrews 3:1). The church father Origines (around 185 to 254 AC) appropriately wrote: Only God knows in truth who the author is.

Time of Writing

Rregarding the time of writing the opinions of the scientists differ as much as they do in respect to the authorship of the epistle. It is certain though that a writing of Clemens of Rome (around 95 AC) shows many references from the epistle to the Hebrews.

From Hebrews itself we see that the Old Testament service of offerings in the temple was still in existence (chap. 9:6-7; 10:11). The temple and the city of Jerusalem were destroyed by the Roman general and later emperor Titus in the year 70 AC. Hebrews does not mention this destruction. This is why many scientists believe the epistle was written during the years 60 to 70 AC. Many who refuse Paul's authorship conclude for reason of Hebrews 2:3; Hebrews 13:7 that the epistle must have been written for some time after the apostles' death. Saying this, the scientists obviously overlook the fact that the apostle Paul himself did not belong to the apostles who had seen and heard the Lord Jesus on earth. Acts 7:59; Acts 12:1-2 tell us of Stephen the deacon and James the apostle. Their deaths were a witness for the Lord.

2. Subject and purpose of writing

The Hebrews were Jews in Palestine who had got converted upon the preaching of the apostles. The first chapters of Acts describe that thousands of Jews came to believe. But soon after persecutions started through their unbelieving, hardened compatriots (Acts 8:1-3; Acts 11:19; Acts 12:1-3; compare 1 Thessalonians 2:14). The author of the Epistle to the Hebrews writes of these persecutions also.

Besides the Hebrews had become dull of hearing and slothful (Hebrews 5:11; Hebrews 6:12). This was followed by a certain spiritual decline (Hebrews 5:12-14). This is why the author reminds them several times of their faith and devotion to God which they had shown in the beginning (Hebrews 6:10; Hebrews 10:32; Hebrews 13:7).

The Hebrews had not only become discouraged and weak by the experiences in their Christian faith, but some had thought of going back to Judaism. This is why they are admonished several times in this epistle to keep to their faith and to endure (Hebrews 2:1; Hebrews 3:6; Hebrews 3:14; Hebrews 4:11; Hebrews 4:14; Hebrews 6:11; Hebrews 10:23; Hebrews 10:35-36; Hebrews 13:7). But the author also tells them very severely what it means if someone who professed his faith in the gospel apostatizes to his former life in Judaism. There will be no grace for such a soul (Hebrews 6:4-8; Hebrews 10:26-31).

The great subject of the epistle is Christ however! The sublimity of the full revelation of God in Christ the Son of God, the high priest and mediator of the new covenant, all revelations of the Old Testament, precepts and people are the main thoughts going through the whole epistle. Christ is greater than the prophets and the angels and higher than Moses, Joshua and Aaron. The Jewish divine service with its many offerings was only a shadow of reality of the offering of the body of Jesus Christ once for all. The many OT references are mainly referred to, to proof the contrast between old and new covenant and the fulfilment in Christ. This is why one can see the Epistle to the Hebrews as a "fifth gospel" and as sequel of the Gospel by Matthew. The Gospel according to Matthew presents Christ as fulfiller of every OT prophecy to the Jewish people. And Hebrews presents Christ and His service in the heavens as antitype and fulfilment of the Old Testament instructions of service.

Hebrews differs in some respect with the other epistles of the NT. God is not called father of the believers (Hebrews 12:7; Hebrews 12:9 are figurative only) and the position of the believer in Christ is not considered. The believers are seen as men on earth having free entrance to God and a heavenly calling by the work of Christ. Thus the epistle is a "wilderness epistle" finding its equivalent in Leviticus where we see the redeemed people of Israel in the desert being able to approach God. The central chapter of Leviticus 16 (Day of Atonement) is explained in Hebrews 9; Hebrews 10 as fulfilled by the work of Christ on Calvary. The temple in Jerusalem is not mentioned whereas the tabernacle is well mentioned. The tabernacle in Hebrews means either the tent of meeting in the wilderness (Hebrews 9:2; Hebrews 9:21) or in a pictorial way the Jewish order of service (Hebrews 9:8; Hebrews 13:10). In Hebrews 8:2; Hebrews 9:11 the word tabernacle however means the heavenly sanctuary.

3. Peculiarities

a) To See Christ

No other epistle of the New Testament points us to the Lord Jesus so often.

Chapter 2:9 - But we see Jesus...

Chapter 3:1 - Consider... Jesus

Chapter 12:2 - Looking unto Jesus

Chapter 12:3 - Consider Him that endured such contraction.

b.) Important Terms in the Epistle to the Hebrews

In the following we mention some of the important and frequently appearing expressions to a better understanding of the epistle.

Perfect

Chapter 2:10; 5:9.14 (full age or full-grown men in the New Translation, see footnote to 6:1); 6:1; 7:11.19.28 (New Translation); 9:9.11; 10:1.14; 11.40; 12:23

Eternal; For Ever and Ever; For Evermore; Everlasting

Chapter 1:8; 5:6.9; 6:2.20; 7:17.21.24.28; 9:12.14.15; 13:8.20.21

Better

Chapter 1:4; 6:9; 7:7.19.22; 8:6; 9:23; 10:34; 11:16.35.40; 12:24

Sanctified, Holy, Saints, Holiness

Chapter 2:11; 3:1; 6:10; 9:13; 10:10.14.29; 12:10.14; 13:12.24

Sanctuary, Holiest of All, Holy Place, Holiest

Chapter 8:2; 9:1.2.3.8.12.24.25; 10:19; 13:11

4. Overview of Contents

I. Hebrews 1- 7 Exalted Person of Christ

Chapter

1:1-14

Christ the Son of God

2:1-4

First Parenthesis: Admonition to Heed the Word of God

Chapter

2:5-18

Christ the Son of Man

3:1-4:13

Second Parenthesis: Admonition to Faith

Chapter

4:14-5:10

Christ the High Priest

5:11-6:20

Third Parenthesis: Admonition to Growth

Chapter

7:1-28

Christ the High Priest (Continued)

II. Hebrews 8-9; Hebrews 10:1-18 Exalted Ministry of Christ

Chapter

8:1-13

Christ the Mediator of the New Covenant

Chapter

9:1-12

Christ in the Heavenly Sanctuary

Chapter

9:13-10:18

Christ the Perfect Sacrifice

III. Hebrews 10:19-39; Hebrews 11-13 Practical Part - Life of Faith

Chapter

Chapter

Chapter

Chapter

Chapter

Chapter

Chapter

Chapter

10:19-36

10:37-11:40

12:1-17

12:18-29

13:1-7

13:8-12

13:13-16

13:17-25

Admonition to Maintain

Old Testament Heroes of Faith

Admonition to Persevere

Holiness of God

Various Admonitions

Christ is Unchangeable

Admonition to Imitation of Christ

Various Admonitions and End

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A.W. Pink on Hebrews Oct 10, 2023 22:57:31 GMT -5

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Post by Admin on Oct 10, 2023 22:57:31 GMT -5

"Which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard" (verse 3). This need not detain us long. Its central design is to emphasize the importance and need of heeding that which had been spoken by Christ: with it should be carefully compared Deuteronomy 18:18 , Deuteronomy 18:19 : Luke 9:35 . Incidentally, the words "at the first began" intimates that Christ was the first Gospel-Preacher! The reference is to that which was preached first by Christ Himself, recorded in the Gospels; then, to that which was proclaimed by His apostles, reported in the book of Acts. The title here given to the Savior, "Lord," emphasizes both His dignity and authority, and intimates that the responsibility of the Hebrews was being addressed. Till Christ came and preached, "the people sat in darkness and in the shadow and region of death;" and when He began to preach, they "saw great light" (Matthew 4:16 ). With the "confirmed unto us" compare Luke 1:1 , Luke 1:2 . The apostle was calling the Hebrews’ attention to the sureness of the ground on which their faith rested.

"God also bearing witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to His own will" (verse 4). The reference here is to the miracles wrought by God through the apostles in the early days of the Christian era. The book of Acts records many examples and illustrations of what is here said: see 5:9, 10; 13:11; 3:7; 9:40; 19:12, etc. The Gospel was first preached by the Lord Himself, then it was confirmed by the apostles, and then again by God Himself in such works as could not be performed by a Divine power. "Bearing witness with" is a single word in the Greek, but a double compound. The simple verb signifies to witness to a thing as in John 1:7 ; the compound, to add testimony to testimony, or to add a testimony to some other confirmation; the double compound, to give a joint-testimony or to give-witness-together with one another. A similar compound is used in Romans 8:16 .

The means employed by God in thus confirming the witness of His servant are described by four terms: signs, wonders, miracles, gifts. The first three refer to the same things, though under different aspects. "Signs" denote the making more simple and evident that which otherwise could hardly be discerned; compare the use of the terms in Matthew 12:38 ; Matthew 16:1 , and note the "see" and "show." "Wonders" points both to the striking nature of the "signs" and to the effects produced in those who beheld them: compare Acts 2:19 ; Acts 7:36 . "Miracles" refers to the supernatural power which produced the "signs" and "wonders." The Greek word is rendered "mighty deeds" in 2 Corinthians 12:12 . Thus, "miracles" are visible and wondrous works done by the all-mighty power of God, above or against the course of nature. Our text speaks of "divers miracles": many sorts of supernatural interpositions of God are recorded in the Acts.

An additional means employed by God in confirming the Gospel was "gifts of the Holy Spirit." The Greek word here rendered "gifts" means "divisions" or "distributions"; in the singular number it occurs in Hebrews 4:12 , where it is translated "dividing asunder." In its verbal form it is found in 1 Corinthians 7:17 , "God hath distributed to every man." Because these distributions of the Holy Spirit originated not in those by whom they were exercised and through whom they were displayed, they are not unfitly translated "gifts"; the reference being to the gifts extraordinary, manifested through and by the apostles. These "gifts" may also be seen in the book of Acts the day of Pentecost, e.g., also in 1 Corinthians 12:4 and what there follows. We may add that these "divers miracles and gifts of the Holy Spirit" were given by God before the New Testament was written. Now that the Scriptures are complete they are no longer needed, nor given.

"According to His own will." The fore-mentioned divers miracles and distributions of gifts were ordered and disposed according to the sovereign pleasure of Deity. The act of distributing is attributed to God the Father in 1 Corinthians 7:17 , to the Son in Ephesians 4:7 , to the Spirit in 1 Corinthians 12:11 . The Greek signifies, "according to His own will." The will of God is the one rule by which all things are ordered that He Himself doeth, and whereby all things ought to be ordered that His creatures do. Scripture distinguishes between the secret and revealed will of God, see Deuteronomy 29:29 , where both are referred to. The secret will of God is called His "counsel" (Isaiah 46:10 ), the "counsel of His will" (Ephesians 1:11 ), His "purpose" (Romans 8:28 ), His "good pleasure" (Ephesians 1:9 ). The revealed will of God is made known in His Word, and is so called because, just as the ordinary means by which men make known their minds is by the word of their mouth, so the revelation of God’s will is called "His Word." This revealed will of God is described in Romans 12:2 , and is primarily intended in the second clause of the Lord’s prayer. Here in our text it is the secret will of God which is meant.

Before turning to that which follows, let us summarize that which has been before us in verse 5. In Hebrews 1:14 , the apostle had affirmed that the angels are in a position of subjection to the redeemed of Christ; now he declares that, in the Millennial era also, not angels, but the "heirs of salvation," shall occupy the place of governmental dominion. The "world to come" is mentioned here because it is in the next Age that the Inheritance of salvation will be entered into and enjoyed. In view of what follows from Psalms 8:0 and Hebrews 2:5 , may possibly set forth a designed contrast from the pre-Adamic earth, which, most probably, was placed under the dominion of unfallen Satan and his angels. The practical bearings of this verse on the Hebrews was: Continue to hold fast your allegiance to Christ, for the time is coming when those who do so shall enter into a glory surpassing that of the angels.

"But 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?’" (verse 6). In seeking to discover the relevancy of this quotation and its bearing upon the apostle’s argument, the scope and details of this remarkable and little-understood Psalm from which it is taken, need to be carefully studied. But observe, first, how the quotation is introduced, "But one in a certain place testified, saying." It suggests that the Hebrews were so familiar with the Holy Scriptures that it was not necessary to give the reference! The "But" intimates that the apostle is about to point a contrast from the angels: not "and," but "but!"

Before proceeding further, let us ponder the doctrinal teaching of Psalms 8:0 . Upon this we cannot do better than reproduce the summary of it given by Dr. Gouge: "The main scope of the Psalm is, to magnify the glory of God: this is evident by the first and last verses thereof. That main point is proved by the works of God, which in general He declares to be so conspicuous, as very babes can magnify God in them to the astonishment of His enemies, verse 2. In particular He first produceth those visible glorious works that are above; which manifest God’s eternal power and Godhead, verse 3. Then He amplifieth God’s goodness to man (who had made himself a mortal miserable creature, verse 4), by setting forth the high advancement of man above all other creatures, not the angels excepted, verses 5-7. This evidence of God’s greatness to man so ravished the prophet’s spirit, as with an high admiration he thus expresseth it, ‘What is man?’ etc. Hereupon he concludeth that Psalm as he began it with extolling the glorious excellency of the Lord."

The force of the 4th verse of Psalms 8:0 , the first here quoted in Hebrews 2:0 , may be gathered from the words which immediately precede: "When I consider Thy heavens, the work of Thy fingers, the moon and the stars which Thou hast ordained What is man, that Thou are mindful of him? and the son of man, that Thou visitest him?" In view of the magnitude of God’s creation, in contrast from the heavenly bodies, What is man? This is confirmed by the particular word which the Holy Spirit has here employed. In the Old Testament. He has used four different words, all rendered "man" in our English version. The one used here is "enosh," which signifies "frail and fallen man." It is the word used in Psalms 9:20 ! What is man, fallen man, that the great God should be mindful of him? Still less that He should crown him with "glory and honor?" Ah, it is this which should move our hearts to deepest wonderment, as it will fill us with ever-increasing amazement and praise in the ages yet to come.

"What is man that Thou art mindful of him? or the son of man that Thou visitest him?" (verse 6). The latter clause seems to be added in order to emphasize the preceding thought. "Son of man" is added as a diminution for "man": compare Job 25:6 for a parallel. Another reason why this second clause may be added to verse 6 is to show that it is not Adam who is here spoken of. From the contents of verses 5-7 many have thought that Psalms 8:0 was referring to the father of the human family (see Genesis 1:26 ); but this second part of its fourth verse seems to have been brought in designedly to correct us. Certainly Adam was not a "son of man!"

"Thou madest him a little lower than the angels" (verse 7). This supplies additional proof that it is not Adam who is here in view. Both the Hebrew word used in Psalms 8:5 and the Greek word in Hebrews 2:7 signify the failing or falling of a thing from that which it was before. "The word ‘made lower’ does not signify to be created originally in a lower condition, but it signifies to be brought down from a higher station to a lower" (Dr. J. Brown). The Hebrew word is used to denote the failing of the waters when Noah’s flood decreased (Genesis 8:4 ); and, negatively, of the widow’s oil that did not fail (1 Kings 17:14 , 1 Kings 17:16 ). The Greek word is used of the Baptist when he said, "I must decrease" (John 3:30 ).

But to what is the Holy Spirit here referring in our 7th verse? First, it should be pointed out that both the Hebrew and Greek word here for "little" has a double force, being applied both to time and degree. In 1 Peter 5:10 it is rendered "a while," that is, a short space of time; so also in Luke 22:58 and Acts 5:34 . Such, we believe, is in force here, as it certainly is in the 9th verse. Now in what particular sense has God made frail and fallen man a "little while" lower than the angels? With Dr. J. Brown we must answer, "We cannot doubt that man, even in his best estate, was in some respects inferior to the angels; but in some points he was on a level with them. One of these was immortality; and it deserves consideration, that this is the very point referred to when it is said of the raised saints, the children of the resurrection, ‘Neither can they die any more: for they are equal unto the angels’" (Luke 20:36 ). Thus, for a season, man, through being subject to death, has been made "lower than the angels."

"Thou 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" (verse 7). Just as in the first part of this verse reference is made to the humiliation of man, so the second part of it speaks of God’s exaltation of man.

"The verbs being expressed, not in the Future, but in the past tense, will not be felt as an objection to its being considered as a prediction, this being quite common in the prophetic style. Most of the predictions, for example, in the 53rd chapter of Isaiah are expressed in the past tense" (Dr. J. Brown). To this we may add, all prophecy speaks from the standpoint of God’s eternal purpose, and so certain is this of accomplishment, the past tense is used to show it is as sure as if it were already wrought out in time: compare "glorified" in Romans 8:30 , and see Romans 4:17 . Thus we understand the second part of this 7th verse as referring to the coming glorification of Christ’s redeemed.

"Thou crownedst him with glory and honor, and didst set him over the works of Thy hands." This is applied by the Spirit to the redeemed, the "heirs" of Hebrews 1:14 , "whereof we speak" (Hebrews 2:5 ). That the redeemed are to be "crowned" is clearly taught in the New Testament. For example, in 2 Timothy 4:7 , 2 Timothy 4:8 the apostle says, "I have fought a good fight, I have finished my course, I have kept the faith: Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give be at that day: and not to me only, but unto all them also that love His appearing." So also James declares, "Blessed is the man that endureth temptation; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love Him" (James 1:12 ).

They are to be crowned with "glory and honor." In Scripture "glory" is put for the excellency of a thing: hence, what is here predicted is, that the dignity which God will place upon His saints will be the most excellent they could be advanced unto. The Hebrew word means that which is real and substantial, in contrast from that which is light and vain. The word for "honor" implies that which is bright: and in Psalms 110:3 is rendered "beauty." Its distinctive thought is that of being esteemed by others. Thus we have here a striking word upon the glorification of the redeemed. First, they are to be "crowned," that is, they are to be elevated to a position of the highest rank. Second, they are to be crowned with "glory," that is, they will be made supremely excellent in their persons. Third, they are to be crowned with "honor," that is, they will be looked up to by those below them.

"And didst set him over the works of Thy hands." This has reference to the rule and reign of God’s saints in the Day to come. In Daniel 7:18 , Daniel 7:27 we read, "But the saints of the Most High shall take the kingdom, and possess the kingdom forever, even forever and ever . . . And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." So also in Revelation 2:26 we are told, "And he that overcometh and keepeth My works unto the end, to him will I give power over the nations."

"Thou hast put all things under his feet" (verse 8). The language here employed shows plainly the connection between this quotation from the 8th Psalm and what the apostle had declared in verse 5. There he had said, "For unto the angels hath He not put in subjection the world to come whereof we speak." Here we learn that unto "man" will the world to come be placed in subjection. Here we learn that "man," frail and fallen, but redeemed and exalted by the Lord, will have, in the world to come, "all things" put under his feet. It is the blessed sequel to Genesis 1:26 the earthly Paradise regained. The absoluteness of this "subjection" of the world to come unto redeemed man, is intimated by the figure which is here used, "under his feet"; lower a thing cannot be put. It is not simply "at his feet," but "under." The scope of the subjection is seen by the "all things." This goes beyond the terms of Psalms 8:7 ,Psalms 8:8 , for the last Adam has secured for His people more than the first Adam lost. All creation, even angels, will then be "in subjection" to man.

"For in that He put all in subjection under him, He left nothing that is not put under him" (verse 8). This is the apostle’s comment on his quotation from Psalms 8:0 . "Thou hast bestowed on man such honors as Thou hast bestowed on none of Thy creatures. Thou hast set him at the head of the created universe. From this passage it appears that, with the single exception of Him who is to put all things under him, i.e., God, all things are to be put under man. In the world to come even angels are subordinate to them. Man is next to God in that world" (Dr. J. Brown). In Revelation 21:7 we read, "He that overcometh shall inherit all things; and I will be his God, and he shall be My son." Our joint-heirship with Christ (Romans 8:17 ) will be manifested in the world to come. What a prospect! O for faith to lay hold of it and enjoy it, even now. Were it more real to us, the trifling baubles of this world would fail to attract us. Were it more real to us, the trials and troubles of this life would be unable to sadden or move us. May the Lord enable each of His own to look away from the things seen to the things unseen.

"But now we see not yet all things put under him" (verse 8). This is the language of an hypothetical objector, which confirms and establishes what was said in the opening paragraphs of this article. The "him" here is the "man" of verse 6. Anticipating the objection that Jesus of Nazareth could not be superior to the angels, seeing that He was Man, the apostle met it by showing that one of God’s ancient oracles declared that he who, for a short season, was made lower than the angels, has been crowned with glory and honor and set over the works of His hands; yea, that all things, and therefore angels, have been "put in subjection under him." But how can this be? says the objector: "Now we see not yet all things put under him." What you have said is belied by the testimony of our senses; that which is spread before our eyes refutes it. Why, so far from "all things" being in subjection to man, even the wild beasts will not perform his bidding! Unanswerable as this difficulty might appear, solution, satisfactory and complete, is promptly furnished. This is given in our next verse.

"But we see Jesus, who was made a little lower than the angels . . . crowned with glory and honor" (verse 9). It is most blessed to observe how the apostle meets the objector: he does so by pointing at once and directly to Him who is the Center of all our hopes and in whose Person all our interests and blessings are bound up. "The following appears to me to be the track of the apostle’s thoughts: ‘In the world to come, men, not angels, are to occupy the first place. An ancient oracle, which refers to the world to come, clearly proves this. The place to be occupied by man in that world is not only a high place, but is the first place among creatures. The words of the oracle are unlimited. With the exception of Him who puts all things under man, everything is to be subjected to him. This oracle must be fulfilled. In the exaltation of Christ, after and in consequence of His humiliation, we have the begun fulfillment of the prediction, and what, according to the wise and righteous counsels of heaven, were necessary, and will be the effectual means of the complete accomplishment of it in reference to the whole body of the redeemed from among men" (Dr. J. Brown).

Last Edit: Oct 10, 2023 23:01:39 GMT -5 by Admin

A.W. Pink on Hebrews

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Post by Admin on Oct 10, 2023 22:57:31 GMT -5

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