1 Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.

CHAPTER 2 begins with a warning.

This characteristic appears throughout, as the apostle again and again pauses to try to impress his readers with the seriousness of their position as related to these holy and divine things. He constantly labours to awaken them to an active realization of the comforts of God's love to the faithful, and the terrors of His severity upon the careless, worldly and self-willed.

Lest they be fatally lulled by a wishful presumption on His mercy, he calls attention to the terrible reality of God's judgments in the past on those who blindly felt secure. And he points out that the law of Christ-rather than lessening the danger-INCREASES it to the careless, being such a more personal and intimate approach by God to man. *

The creative work seen in the physical creation, performed by the Elohim (Gen. 1), continues in the spiritual creation (Heb. 2), and thereby reverses the condemnation that came upon mankind through the transgression of Adam and the development of the "diabolos" (Heb. 2:14). This explains the purpose of Christ's atoning sacrifice in the scheme of redemption.

Since no higher authority than God speaking through His Son is possible, we ought to heed him, and apply our minds to understand the work being accomplished through him to destroy the power of sin and death in his people.

"we ought to give the more earnest heed" - This is vital because in our sin nature is no stability; we must make an even greater effort to uphold the Truth. The word translated "more earnest" is the Gk. perissoteros, meaning "more abundantly; all the more." It urges the utmost attention should be not only given but also applied to the matters now outlined.

The word for "heed" is prosechein "to hold [the mind] to." There is a responsibility to accept the exhortation, and to respond in faithful service (see 2Pet. 1:19; lTim. 4:13).

"to the things which we have heard" - These "things" are those stated in ch. 1, on the basis of the royal authority of the Davidic Covenant, which establishes Christ's superiority over the angels (ch. 1 :4- 14).

"Give More Earnest Heed"

Paul continues in ch. 2 by immediately urging a more earnest heed to the Word lest we slip past its teachings, or float past them without being aware; and thus lose the benefit that those words contain for our salvation. The words, "earnest heed" mean giving greater attention to every word used, carefully reading and considering its implications and application to the circumstances of life.

To "heed" the Word also means to hold to its teachings in every practical way. That Word will become more active in mind and life according to the extent to which it is seriously and devotedly taken into the mind. To neglect this develops a lack of familiarity. with its teachings, or of a hearing them amiss, and leads to "disobedience" - resulting in such experiences that came upon the condemned generation in the wilderness.

A heedless disregard of the Word will mean that there will be no "escape" from the rejection that results from the lack of faith for

"without faith it is impossible to please the Father" (Heb.I1:6).

It was for this reason that Moses urged the ecclesia in the wilderness to "take heed" to the divine instructions (Deu. 4:9, 23; 11:16; 12:13, 19,30; 27:9). Because it is natural to "slip by" such important principles, a daily consideration to our heavenly obligations is necessary.

heard" - These "things" are those stated in ch. 1, on the basis of the royal authority of the Davidic Covenant, which establishes Christ's superiority over the angels (ch. 1 :4- 14). Our ears must remain open to the Word of Truth, unlike many in Israel who closed their ears to the teachings of the Lord (Mat. 15: 13; Acts 28:27). The divine voice was formerly through the Law and Prophets, and now through the Son himself.

"lest at any time" - There always remains the possibility of failure, for sin attacks when we least expect it, or are least able to challenge it! Note the repetition of this phrase in chs. 3:12; 4:1, 11; 11:28; 12:3, 13, 15, 16, showing the constant need to apply ourselves to the Word for spiritual strength and to increase our faith.

"we should let them slip" - Gk. pararhuomen, "should drift past." Thus to move past, deflecting from the course without any benefit. Notice that the word "them" is in italics, indicating that there is no comparable word in the original. The things heard do not slip away; but by not heeding the Word, we slip past those things. The margin has "run out as leaking vessels;" R.V., "to drift away;" Young's Literal Translation, "to glide aside." If oil was permitted to run out from its container, the lamp would go out (2 Cor. 4:7).

Bro Graeham Mansfield

The Christadelphian Expositor - Hebrews

2 For if the word [logos] spoken by angels was stedfast, and every transgression [parabasis] and disobedience [parakoe] received a just recompence of reward [misthapodosian];

"For if the word" - Gk. logos, the reasoning conveyed by the Word spoken; thus the outward expression of the inward thought. The logos is of Yahweh (Jn. 1: 1), whether through the ministration of angels, or through the Son.

... the angels could not bring salvation, only the retribution of the Law (Deu. 17:8-13)... bringing into disrepute the righteousness of God.

"and disobedience" - Gk. parakoe, a disobedience from neglecting to hear, from allowing the principles of the Law to drift away from the mind; thus an unwillingness to hear accurately.

The Diaglott has "imperfect hearing." It was to avoid this failing that the Lord Jesus sent his book of the Apocalypse, for in Rev. 1:3 he urges his followers to "hear the words of this prophecy." The word "hear" in this context signifies to give accurate attention. An unwillingness to hear characterized the condemned generation in the wilderness (Deu. 17:12-13; Heb. 3:7; 4:11, mg; 12:25).

"received a just recompence of reward" - The Gk. misthapodosian, represents a payment, as of due wages. Paul speaks of strict punishment, with the sentence immediately executed in a way that demonstrated the wickedness of such actions of disobedience. It was the purpose of the Law that men would know themselves to be sinners deserving of death (Rom. 7:7-9).

In the principle of "an eye for an eye" (Exo. 21:24) there was demonstrated that the punishment must fit the crime. It was not a vengeful sentence, but appropriate to each case, as the judges would determine (v. 22). Because the sentence against transgression is not immediately executed under the terms of the new covenant, we are apt to forget the seriousness of neglecting its demands.

Bro Graeham Mansfield

The Christadelphian Expositor - Hebrews

3 How shall we escape [ekpheuxometha], if we neglect [amelesantes] so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;

"if we neglect" - Neglect ...and carelessness are the cause of ruin - whether in business, in health, in religion! Our urgent responsibility is to uphold the principles of redemption, seen in the fulfilment of the Law in Christ.

... "confirmed" is the Greek verb ebebaiothe , signifying to be made strong; firm, and corresponds to the noun "stedfast" in v. 2. The "us" in this verse refers to the readers of this epistle (Acts 2:41,44; 6: 1; 10:24; 12: 1). **

The great salvation

exhibited in the gospel of the kingdom is national and individual. As a national salvation it delivers the nations from those that oppress them; suppresses vice, superstition, and crime; restrains evil; abolishes war; establishes justice and righteousness in the earth; and consummates a social regeneration of the world which shall be

"glory in the highest heavens to God, on earth peace, and good will among men."

As an individual salvation it saves believers of the gospel-promises, facts, and mystery, from sin, sins, and the wages of sin, which is death. It saves them from sins which are past when they become the subject of repentance and remission in the name of Jesus; and it saves them from sin in the flesh, and the consequences of it, when they arise from the death-state to possess the kingdom of God.

This is a great and wonderful deliverance—a salvation from all the ills of flesh, personal and relative. What possibility is there of escape if this be neglected? We know of none. The Bible reveals none; and a salvation-doctrine not inscribed in light upon its sacred page is unworthy of a wise man's consideration.

Herald of the Kingdom and Age to Come, FEB 1852

4 God also bearing them witness [Acts 3:9], both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?

"both with signs" - Gk. semeiois, signifies visible tokens, marks, evidences, intended to appeal to the understanding (Acts 2:22, 43; 5: 12; 7:36; 8: 13; 14:3).

"and wonders" - Gk. terasin, something extraordinary; so strange as to cause it to be observed. Diag: "prodigies." Whereas "signs" are intended to appeal to the understanding, the "wonders" appeal ' to the imagination. Both exhibit divine power, designed to draw the observer to the work of Yahweh (cp. Acts 6:8; 15: 12).

"and with divers miracles" - Gk. dunamesin, inherent power residing in a thing by virtue of its nature.Thus it speaks of supernatural ability. This power was manifested in Paul (Acts 19:1l), in the apostles (Acts 1:8; 4:33). The phrase literally means "various or manifold powers" (ICof. 12:10,28). **

5 For unto the angels hath he not put [The literal text has: "For not to angels hath He put"] in subjection the world [Gk. oikoumenen, the habitable area] to come, whereof we speak.

... the time came for the Father to manifest His eternal characteristics through a Son. In this work, the Son was exalted above all others in order to accomplish a means of salvation for sinful mankind. He would become the means by which all could identify, and be represented in the perfectly sinless Man; thus becoming the Word made flesh.

...The ultimate purpose of the Deity is to bring divine glory throughout the' earth. Though introduced by the angels in creation, that purpose will be only achieved by the superintendence of the glorified Son.

The earth was put under the dominion of Adam (Gen. 1 :28), but failure brought disgrace, and the "subjection" awaited the Second Adam, who would conquer sin and death.

Paul cites from Psa. 8:5, where the Hebrew word Elohim appears, whilst in Heb. 2:5 is the Greek angelois, thus showing that the angels of Yahweh are Elohim.

"the world to come, whereof we speak" - Messiah's millennial kingdom, to which the apostle Paul directs his readers. The angelic work of the present (see Dan. 4: 17, showing that Christ is directing their work amongst nations today; Rev. 16:15-16) will be replaced in the millennium with the glorified saints in control.

Into this habitable Yahweh is to send His Son the second time (Heb. 1 :6), when the angels will worship the Son as Victor and Monarch, and jurisdiction will pass from the heavenly Elohim to those who have been redeemed out of the nations. **

6 But one in a certain place [David in Psa. 8:4-6] testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest [episkepte] him?

Mankind was "visited" in the personage of Yahweh's Messiah, made strong for the purpose of redemption (Psa. 80:17), to achieve what Adam could not. The Greek word for "visitest'' is episkepte "to look upon in order to help or to benefit; to look after; to have a care for; visit" ....Psa. 86:16; 116:16; Lk. 1:48; Jas. 1:27). **

7 Thou madest him a little lower [elattosas] than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands:

Mankind, generally, is the subject of Psa. 8. The Gk. is elattosas, to make lower; decrease; to make less or inferior. Though in a "very good" condition, mankind was without character. It was necessary for Yahweh to bring Adam and Eve under a measure of trial and test to develop the divine characteristics. By obedience they would have been granted the divine nature as the Elohim; by disobedience they were to be humiliated by mortality.

"a little lower than the angels" - Lit. "Thou didst make him for a little lower than the angels ," and referring to the Lord before his resurrection and glorification. The Greek word "little" (brachu), has the idea of for a short time.

Before the Lord Jesus attained the exalted position described in Heb. 1:3, sin had made it necessary for him to be, for a short time, lower than the angels. Because of his humble origin as Son of Mary, and his royal destiny as the greater Son of David, he had to prove himself, whilst the angels were immortal beings.**

8 Thou 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.

"as I also vanquish and sit with my Father in his throne." (Rev 3:21)

But Paul settles the question whether Jesus has overcome or not, very distinctly. He tells us plainly and positively that he has not. In laying this conclusion before the reader, he quotes the eighth psalm, to show that the Son of Man was to be made a little lower than the angels: that he was to suffer death; that he was to be crowned with glory and honour; and that all things were to be put in subjection under him. He then argues that the phrase "all things" is so comprehensive as to leave no exception.

Eureka 3.3.9.

The "all things" relates to the complete domination of the creative work of Yahweh so that the Man would control the development of the earth for the purpose that man might participate in the divine glory -

That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him - Eph.1:10. **

9 But we see [blepomen] Jesus, who was made a little lower than the angels for the suffering of death, crowned [estephanomenon] with glory and honour; that he by the grace of God should taste death for every man.

The term "lower" can only be understood in reference to body; for the character of Jesus was quite equal to that of the angels, inasmuch as

"he did no sin, and in his mouth no guile was found."

And it is also evident that this is the intended sense, from the connection in which it stands to suffering death. Had Jesus been made equal to, instead of

"lower than the angels,"

it would have been impossible for him to suffer death. For Jesus himself teaches that the angels are immortal, and cannot die any more."-(Luke 20:35, 36.)

He was, however, made only a "little lower," and that little pertains to his nature only. The necessity for the mortality of the Messiah is apparent. Could he not have died in the real and true sense of the word, sin could not have been overcome by him, and hence, as touching man's redemption, he would have been of no avail.

...No other than the mortal nature could have tasted death. To "lay down his life" would have been an impossibility under any other arrangement. And if no death, no resurrection; and if no resurrection of Jesus, the dead in hope of life would have been dead for ever.

"I am the resurrection and the life."-(John 11:25.)

Where then lay the strength to unlock the gates of the grave? Where was concealed the power on earth to forgive sins and to raise the dead? For it is this that must be known before there can be intelligent and saving faith and hope in Christ.

The answer is that the power lay in the character which was

"without spot, or wrinkle, or any such thing."

...He was cut off, but not for himself." "For he had nothing in him." As a matter of law and justice, therefore, he could not remain in the grave. "It was not possible, " says Peter, "that he should be holden of it."

Ambassador of the coming age, Jan 1869

The word "see" is from the Gk. blepomen, in the present tense, "to have a mental perception in vision."

Paul uses the name "Jesus" for the first time in this epistle, because it arises out of Psa. 8. He does not attach the exalted title of "Lord," since the apostle is outlining the Master's former condition as "lower than the angels." Jesus, born of a woman into the arena of condemnation, was strengthened to overcome sin. Sin had to be condemned in the nature that had transgressed, for it inhabited "every fibre of its being."

That nature was the Adamic flesh and blood nature.

"The Word" assumed a lower nature than the Elohistic so that a basis of future perfection might be laid in obedience under trial, so leading to dominion. Thus, from his position of humiliation, (Phil 2:6-8), he rose superior to his nature, and thus revealed the divine character in flesh (In. 1:14), as typical of the ultimate redemption of mankind.

"for the suffering of death" -

The failure of man brought a state of "lower than the angels" with the introduction of sin and death, and could only be overcome by a sacrificial death, to declare God's righteousness in condemning sin in the flesh, and to lay a basis for man's redemption. This was the divinely appointed means by which atonement is possible; seen typically in the death of the animal in Eden, by which the sinning pair could be "covered" (Gen. 3:21).

This taught that sin must be overcome, and the flesh must be covered. It is only through death that life is possible (Gal. 3:2-20). The sacrifice of Christ taught that "sin's flesh" (Rom. 8:3) is rightly related to death, and when this is accomplished in a sinless righteous man, it results in a "newness of life" in immortality. For these reasons, the Jewish Messiah (contrary to Jewish thinking) needed to endure the suffering involved, as a prerequisite to glory (lPet. 1: 10). Because Jesus submitted to death and its shame and bitterness, he has been exalted (Phil. 2:8-9; Rom. 8:17-18).

"with glory and honour" - Christ has attained unto that for which man was first designed, having risen from the grave to the joy of divine nature, to be con substantial with his Father, and to receive the accolades of the angelic ministers (cp. Heb. 1:14; 1Pet. 1: 11-12).

"that by the grace of God" - This statement is placed at the end of the verse in order to link it with verse 10. The death of Messiah was not that of a criminal suspended on a tree, but a deliberate act of God designed to meet the needs of mankind, and with which His Son fully co-operated.

"should taste death" - He tasted death in the sense of the death that brought life. Having experienced death in his sacrificial offering, he was able to overcome the Edenic condemnation, and "lead many sons to glory" (Heb. 2: 10), thus attaining unto the glory for which the race was originally designed.

Christ's superiority to the angels is revealed in that he is the author of salvation, a work which an angel could not accomplish (v. 16). Because Christ "tasted" the bitterness of death, the believers were able to "taste the Word of God" (6:3), and therefore the apostle Peter later wrote to those who understood this principle: "ye have tasted that the Lord is gracious" (IPet. 2:3; In. 12:27; Mat. 26:38; Lk. 12:50; Mat. 20:22-23; In. 18:11).

"for" - Gk. huper, signifying "on behalf of;" thus as a representative.

"every man" ,- Christ died for everyone included in the promised dominion, that they might inherit the glory with him, and his elevation be reflected in his Bride (Jn. 10:11). **

**Bro Graeham Mansfield - The Christadelphian Expositor  

Without doubt Jesus was

"crowned with glory and honour"

after his ascension, in the sense of being

"exalted to the right hand of God, and made both Lord and Christ,"

for Paul and Peter so declare; but it is also true, as testified by Paul, that

"all things are not yet put under him."

The Twelve Tribes are some of these things; and we see them at this day as rebellious as they were, or even more so, than when he wrote his letter to the Hebrews. But David says of them,

"they shall be willing in the day of his Son and Lord's power."

This then, is not the day of his power, for his people Israel is not willing to submit to him: therefore the kingdom was not set up on Pentecost, nor since; but remains to be established: for when his kingdom exists, where that is, there will his power be.

Herald of the Kingdom and Age to Come, Feb 1856

10 For it became [Gk. eprepen, a root word "to be eminent; to be becoming; seemly; fit] him [Yahweh], for whom [on account of whom" (Diaglott)] 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.

"and by Whom are all things" - Here the word "by" (di'ou) is in the genitive case and relates to the origin of the action; and the ability to bring an action to pass. As the Creator and Sustainer of His creation, Yahweh has formed all things and provided for every circumstance; He was the means by which all things are provided for every circumstance.

"in bringing many sons unto glory" - The divine purpose is to redeem those of mankind who are prepared to submit to the requirements of faith. The "glory" was seen in the devotion of Christ to the Father's will, in the accomplishment of the means of redemption. In his intercessory prayer the Master sought for the glory revealed in the divine purpose (Jn. 17: 1,5).

When Judas left the room a little earlier, the Lord recognised the removal of the figurative sin-power, and burst into an unrestricted acclamation of glory, as he revelled in the vision of the future (note In. 13:31-32).

"to make the captain of their salvation" - The Gk. word for "captain" is archegon, one who goes first. Thus the chief leader (ch. 12:2) or prince, who shows the path to salvation. He has displayed the principles of probation before exaltation through faith in the promises of God, which had been made precious by trial that had been well sustained.

The "captain" is set over others, as were Moses and Aaron, to lead out of captivity.

**Bro Graeham Mansfield - The Christadelphian Expositor

...God made Jesus what he was by‭ ‬the Spirit‭ ‬in his begettal.‭ ‬On‭ ‬the seed of‭ ‬the woman was engraved‭ ‬the Father's moral likeness,‭ ‬but this was latent‭ ‬in‭ ‬the babe of Bethlehem,‭ ‬and had to be developed‭ ‬in‭ ‬the man by those circumstances of suffering and trial to which he was subjected.‭

Hence‭ ‬the statement of Paul,‭ ‬that‭ ‬in bringing many sons to glory,

"‬it became him to make‭ ‬the Captain of their salvation‭ ‬perfect through suffering.‭"

...‭ ‬Does suffering engender physical perfection‭? ‬Rather‭ ‬the contrary:‭ ‬suffering deteriorates physical nature.‭ ‬Adam was more perfect physically before he suffered than after.‭ ‬Not suffering,‭ ‬but‭ ‬the healing influence of‭ ‬the Spirit of God‭ ‬in‭ ‬the change to immortality makes‭ ‬the physical man perfect.

‭ ‬But‭ ‬the moral man,‭ ‬the character,‭ ‬can only be perfected through suffering.‭ ‬Called upon to perform painful acts of obedience,‭ ‬our character of submission to God is more perfected,‭ ‬strengthened,‭ ‬settled,‭ ‬than it could ever be if‭ ‬the path of obedience was a path of pleasure.‭ ‬The character latent‭ ‬in‭ ‬the man Christ Jesus when a babe,‭ ‬and gradually ripened as he advanced‭ ‬in years and stature,‭ ‬was perfected by‭ ‬the sufferings he was called on to go through‭ ‬in‭ ‬the end of his career.

TC 1876 p123

The Captain of Our Salvation

The Greek word translated "captain" is archegos meaning 'chief leader,' or 'the one who goes first.' In the Hebrew it is naged which means, 'commander out in front.' Israel had had such a leader or commander in Moses who had been selected to lead the national army of Yahweh from the darkness of Egypt into their inheritance in the Land of Light promised to their faithful fathers.

This involved the defeat of Yahweh's enemies then occupying His land. But Moses failed in that leadership because of the apathy and disobedience of the people which angered him at the Rock (Num. 20:10-13), and was replaced by Joshua, or Yahoshua. It was Joshua who "led the way" into the Land.

Paul's generation had been provided with a greater Yahoshua, the antitypical Joshua, even Yahweh's own Son, who has gone ahead first, in front of them, so as to show them the way to "the great salvation" - and this way involved a period of testing, trials and probation as part of his life of leadership. He told his apostles to "follow his steps" (1 Pet. 2:21), when they might tend to go astray (Mat. 16:23).

Having been "made perfect through suffering" the Son has, by his sacrifice, obtained that great salvation for himself (Heb. 9: 12, Gk. text) so that he is able to share the "glory" with his "many sons" who have similarly been called. To this glory we are invited, and to obtain it must remain on the pathway he set forth.

The commander's task is to bring the "many sons unto glory," at which time they will be made like unto him. Having been made morally perfect through the pathway of probation, they will, at his command, be perfected physically in the day of greater inheritance (Heb. 11:40).

As members of "his body," we are obligated to walk as he walked, in his steps, through faith in him whom the promises of Yahweh to us all have been made precious by the leader's trial that was well sustained, as must also that faith of his followers.

- K.C.

**The Christadelphian Expositor

.God made Jesus what he was by‭ ‬the Spirit‭ ‬in his begettal.‭ ‬On‭ ‬the seed of‭ ‬the woman was engraved‭ ‬the Father's moral likeness,‭ ‬but this was latent‭ ‬in‭ ‬the babe of Bethlehem,‭ ‬and had to be developed‭ ‬in‭ ‬the man by those circumstances of suffering and trial to which he was subjected.‭

Hence‭ ‬the statement of Paul,‭ ‬that‭ ‬in bringing many sons to glory,

‭ "‬it became him to make‭ ‬the Captain of their salvation‭ ‬perfect through suffering.‭"

...‭ ‬Does suffering engender physical perfection‭? ‬Rather‭ ‬the contrary:‭ ‬suffering deteriorates physical nature.‭ ‬Adam was more perfect physically before he suffered than after.‭ ‬Not suffering,‭ ‬but‭ ‬the healing influence of‭ ‬the Spirit of God‭ ‬in‭ ‬the change to immortality makes‭ ‬the physical man perfect.

‭ ‬But‭ ‬the moral man,‭ ‬the character,‭ ‬can only be perfected through suffering.‭ ‬Called upon to perform painful acts of obedience,‭ ‬our character of submission to God is more perfected,‭ ‬strengthened,‭ ‬settled,‭ ‬than it could ever be if‭ ‬the path of obedience was a path of pleasure.‭

The character latent‭ ‬in‭ ‬the man Christ Jesus when a babe,‭ ‬and gradually ripened as he advanced‭ ‬in years and stature,‭ ‬was perfected by‭ ‬the sufferings he was called on to go through‭ ‬in‭ ‬the end of his career.

TC 1876 p123


The completeness of that accomplished by Christ is emphasized by the use of the word teleios (and related words) rendered "perfect," but signifying completeness. Thus, the Captain of our salvation is perfect (ch, 2: 10) through suffering (ch. 5 :9), and his followers similarly should be "mature" (as the Greek word signifies; ch. 5: 14), striving to attain it (ch, 6: 1).

Such perfection did not come through the Levitical priesthood (ch. 7: 11), nor by the Law (ch. 7: 19), but through Christ (ch, 7:28). The gifts and sacrifices of the Law made nothing perfect (ch. 9:9), whereas Christ manifested the perfect tabernacle (ch. 9: 11). The sacrifices ofthe Law made nothing perfect (ch. 10:1), but his offering did (ch.10:14). Thus perfection is possible for us (ch. 11:40), for he is the finisher of faith (ch. 12:2), and to his perfection believers are called (ch. 12:23).

Hebrews expositor


Perfect through suffering

...perfect" is teleiosai, signifying to finish; fulfil; be complete; to carry through completely; to accomplish; bring to an end. The Lord Jesus brought the work CV of salvation to a completion through his sinless life and his complete sacrifice, and became "the author of eternal salvation" - ch. 5:8-9.

He did not achieve "perfection" until he had endured the sufferings. This is not limited to moral perfection, but also refers to his physical perfection in divine nature - ch. 10: 14; 11:40; 2Pet 1: 4.

...The multitudinous Christ-body will not be perfected, or complete, until the last chosen member is glorified and incorporated therein.

The word "through" in this verse is the Gk. dia, by means of.

Bringing Many Sons to Glory

"many sons" is a development of "the Son" - ch.1:3. But they must follow in the same way that he has been.

**Bro Graeham Mansfield - The Christadelphian Expositor

13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me.

In Heb. 2: 13, Paul cites from Isa. 8: 18 to show the oneness of Christ and his brethren in nature. Examine the words of Isaiah more closely: He speaks of his two sons, Maher-shalal-hash-baz and Shearjashub, and indicates that they were given by Yahweh

"for signs and for wonders in Israel."

Thus, they were typical of something greater. Paul used Isaiah (whose name means Salvation of Yah) to typify the greater prophet, Yahoshua (Yah shall save), the title of Jesus Christ. This being the case, Isaiah's two sons represent the children (brethren) whom Yahweh hath given to Christ. As typical of the family of Christ, the record of these two sons help to catch the message of encouragement and warning that Paul was extending to his readers.

Shear-jashub means A Remnant shall Return. Notice how often Isaiah uses these words in his prophecies concerning Israel and the future manifestation of Emmanuel (Isa. -10:20- 22; 11:16; 37:4, 31, 32). Thus Shearjashub's name brings encouragement to Christ's brethren.

But Maher-shalalhash-baz signifies: "In Making Speed to the Spoil he Hasteth to the Prey", and contains a warning to any who apostatize themselves from the Truth. Destruction would result from acting in a foolish way for the Truth. In these two sons is seen the "goodness and severity of God" (Rom. 11 :22), the balanced principles of mercy and righteousness - seen in the perfected family of Christ.

Paul had a two-fold reason for introducing these two names: to warn his readers to expect the same results in their day as their forefathers had received in retribution for departing from Yahweh's ways; and to show that Christ and his brethren are of the same natural family of Adam's seed. Isaiah's two sons were literal enough with the same nature as their father, for that which is of the flesh is flesh.

His readers would have already understood the typical meaning of the prophecy. They were prophetic of Christ in the Kingdom age with the "many sons" in glory. - K.C.

The Christadelphian Expositor

14 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 him that had the power of death, that is, the devil;

Sin Condemned in the Flesh

In what sense was sin or the devil condemned and destroyed in the flesh through death?—(Heb. 2:14; Rom. 8:3.)—J.G.

Answer.—See article in this number on "The Sacrifice of Christ." Sin was first destroyed in the person of Christ (who is the first-fruits) by his submission to death, in the nature condemned to death, which he had in common with all the seed of Abraham.—(Heb. 2:17.)

When he died, the law of sin and death could exact no more of him. It could not prevent his resurrection, because he was a Holy One;

"and it was not possible that he should be holden of death."—(Acts 2:24.)

Hence, when he rose, sin was destroyed in him, by having received all it could claim.

"Death had no more dominion over him."—(Rom. 6:9.)

Sin was destroyed "through death." Had he not risen, the case would have stood the other way: he would have been destroyed through death. It was his resurrection that was the triumph so to speak; without this, his death would have been a failure. Hence, says Paul:

"It is Christ that died, yea rather that is risen again."—(Rom. 8:34.)


"If Christ be not raised, your faith is vain; ye are yet in your sins."—(1 Cor. 15:17.) "He was raised again for our justification."—Rom. 4:25.)

As regards his brethren, God has been pleased to give him the authority to extend forgiveness to them on account of their faith on what he did on their account (Acts 13:38–39); and he has further given to him the power to seal to them the fruit of that forgiveness, in the changing of their corruptible bodies into the image of himself.—(John 17:3; Phil. 3:21.)

The Christadelphian, July 1873

Christ the tempted

In reply to this, I remark, that in the case of Jesus, diabolos and satan were both concerned. When he was filled with the Holy Spirit he was led—Mark says 'driven'—by the Spirit into the wilderness to be tempted, or properly, to be put to the proof under sin—hypo tou diabolou.

Their nature was his nature; for the 'children of God being partakers of flesh and blood, he also himself took part of the same.'—(Heb. 2:14.) Hence, he was sent forth 'in a form of sin's flesh'—en homoiomati sarkos hamartias (Rom. 8:3), and thus God made him sin (that is flesh and blood) for us (2 Cor. 5:21), and on account of sin, gave judgment against sin in the flesh of Jesus.

The testimonies show that Jesus was 'under sin' as a man under a burden. He groaned under it in painful travail. While among the wild beasts of the wilderness (a similar situation to the first Adam's), he felt the danger and desolation of his situation and the cravings of a long protacted fast.

He ate nothing all this time, his life being sustained by the Spirit; and at the end, became very hungry. Luke terms this 'being forty days put to the proof under diabolos,' or sin; that is, in his case, under the perturbation of weakened flesh and blood. This was before the adversary came to him.

His nature was severely tried during this period; and it remained to be seen whether his flesh, thus weakened, would stand in the truth; or like Adam's, seek present gratification by transgressing the divine law.

The end of the forty days appears to have been the prepared crisis of the trial. At this juncture one came to test him. Jesus styles him, as he termed Peter, 'Satan,' that is, adversary. This individual, probably, was an angel; for angels were concerned in the matter, as appears from the testimony.

Christ's visitor was evidently a person of scriptural information; and as he appeared as a tester at a time especially prepared for the trial, I have no doubt he was sent by the same Spirit that led Jesus into the wilderness, there to be put to the proof. I conclude then, that he was 'an angel of light,' not shining with brightness; but appearing as a friendly man, well instructed in the Word.

Now Luke attributes what this concealed adversary suggested to diabolos, or one causing to transgress, but in this case without success; for they were suggestions to Jesus under the workings of sin's flesh, seeing that 'he was in all things put to the proof according to the likeness without offence.'

The visitor, though styled 'devil,' was not diabolos within, as in our case, but an excitant thereof in 'the likeness,' or sin's flesh; therefore, his sayings are recorded as those of diabolos. Jesus being begotten of God, as was Adam the first likewise, and not of the will of sin's flesh, the promptings to transgression did not proceed from within.

In this, the form of sin's flesh he assumed, differed from the form we possess. The promptings in our case do often proceed from within.

In the two Adams they came from without—from the serpent in the one case, and from the angel of light in the other.

These occupied for the time the position of the then as yet unbegotten diabolos relatively to their flesh, till the lust they might excite should by the strength thereof bring forth sin, when their personal missions would be terminated, and sin enthroned as the conceived diabolos of the form, or likeness of sin's flesh.

In the second Adam's case the testing adversary failed to move him from the stand he had taken of absolute obedience to the will of God, whatever might ensue. He appealed to the lust of the flesh, the lust of the eye, and the pride of life, but all without effect. The law of the Spirit of life within him was too strong for these appeals.

He extinguishes their effect by the word of faith, which was his shield, and emerged from the trial undefiled. The tester of his allegiance then left him; and whatever perturbation may have been excited, it subsided into the peacefulness of a conscience void of offence toward God.

The Christadelphian, Dec 1873

"that" - The Greek hina is a joining word between two statements. It does it in such a way as to ensure the end result intended and expressed. Christ shared our nature that, hina, the end result might ensure: the destruction of the diabolos brought about by the transgression of Adam.

Jn. 10: 17 teaches that Christ laid down his life, "that" [hina] he might take it again.

The Greek structure indicates that he died in such a way that it achieved his resurrection to life. If he did not share our nature, he could not bear the diabolos to destruction; if he did not die the sacrificial death, he would not "take it again." Thus, the important word hina ("that"), showing the very purpose of the act.

"through death" - Rather than his death being an ignominious defeat, it was really the glorious triumph of a sinless bearer of defiled nature who throughout his life refused to allow the power of the flesh any liberty (Gal. 5:24; 2Cor. 5: 19-21), and completed that work in his offering before Yahweh.

On the stake he declared: "It is finished" (In. 19:30), thus showing that he had fulfilled all that was required of him (Col. 2: 15; Eph. 2: 15).

The word "through" (Gk. dia) signifies the means by which this action was accomplished, the channel by which something is achieved . The Jews looked upon Christ's death as proof that he was not the promised Messiah, because the Law cursed anyone that hung on a tree (Deu 21 :23), and considered that God would never permit His Messiah to so suffer the ignominy of crucifixion.

Even his disciples did not understand the divine purpose in the Lord's sacrifice, considering

"we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done" (Lk. 24:21).

Paul later pointed out that the Jewish mind was quite astray; that, in fact, the sacrificial death of the Messiah was a tremendous triumph wrought by Yahweh , for them, in His Son (Col. 2:15; Eph. 2: 15), and further, that only by such a means

"the blessing of Abraham might come on the Gentiles" (Gal. 3: 13-14).

Despite the weaknesses of the nature he bore, the Lord Jesus overcame its tendencies and exhibited the character of Yahweh amongst mankind. Because he knew that the flesh profiteth nothing, the Lord Jesus finally submitted himself to death itself so as to cancel out, nullify or "destroy" its power (In. 6:63; Phil. 2:8; 1Pet. 3: 18).

The Christadelphian Expositor 

Destroy Him

The Greek for "destroy" in Heb. 2:14 is the verb katargeo ; to render inactive, to be entirely idle, hence to render useless; inactive; inoperative; to deprive of all force, influence or power.

[Suggest Our Lord was raised in sin nature (resurrection involves the standing again of the SAME body which died) but "It is finished" - the battle against sin now accomplished, the sin propensities rendered inactive - neither was any man given power to tempt him - his victory being complete. The destruction of sin in his flesh was finally completed when his change to immortality came and he was perfected].

...If Jesus did not partake of our nature but obtained, by some means, a pure, physical organisation, such as an immaculate one, and was therefore only "similar" to ours, then Paul's testimony is untrue. It is testified that "in all things it behoved him to be made like unto his brethren" and that

Destroying the Power of Death

Christ "through death, destroyed that having the power of death, that is, the devil" (Heb. 2:14).

How could he do this if he had not in himself the power of death to destroy by dying? He has destroyed death. But in whom? In himself alone as yet. Believers will obtain the benefit by incorporation with him at the resurrection: but, at the present time, the victory is his alone.

The fact is plain to everyone. Some who admire Christ are horror struck at the idea of his having been a partaker of the Adamic condemned nature - a nature defiled by death because of sin. Their horror is due wholly to too great a confinement of view. They fix their attention on the idea of "defilement" without remembering that the defilement was undertaken expressly with a view to removal.

We must have God's revealed object in view. The power of death was there that it might be destroyed. If it was not there, it could not be destroyed. This is the mischief of what may be truly called the Papal view. By denying that Jesus came in the very dying flesh of Adam , it changes the character of the death of Christ into a martyrdom or a punishing of the innocent for the guilty: instead of being what it is revealed to have been - a declaration of the righteousness of God that He might be just, while the justifier of those who have faith in it for the forgiveness of their sins (Rom. 3:24-26).

The Law of Moses (pp. 264-265).

If the principle of corruption had not pervaded the flesh of Jesus, or if he were not of our flesh, he could not have been tried in all points as we, nor would sin have been condemned there, nor could he have

"borne our sins in his body on the tree."

He was not, in any physical sense, apart from us. He inherited a nature that all derive who are born of a woman - a nature condemned in Eden - a nature defiled by sin and inclined towards sin.

Elpis Israel, p. 131 (Logos edition).

"he might destroy him" - The "him" personifies the diabolos, to identify the great enemy of mankind, for by this means is achieved the redemption of the spiritual family of Christ (vv. 9-11). There is seen a family likeness, for sanctification is only achieved upon a correct understanding of the work of Christ on the stake (Rom. 6:20).

A sacrifice for sin was the means indicated to overcome the condemnation that came on mankind through the transgression of Adam. In order to be the "sacrifice for sin" Christ came into the world 'to overcome sin (ch. 9:26; lCor. 15:3; 1Pet. 2:24; Jn. 3:5,8) since it was the original cause of death (Rom 6:23; 5:12; 1Cor. 15:56).

The word "Sin" is often used as a synonym for human nature (cp. Rom. 6:19; zo». 5:21; Rom. 6:10; 7:17, 23; Heb. 9:28; Elpis Israel, p. 130, Logos edit.). Thus death is inherent in human nature through sin and can only be challenged by one born of our flesh, but strengthened to be perfectly obedient to the "law of the Spirit of life" (Gen. 3: 15; Rom. 8:2).

The Christadelphian Expositor 

-the serpent principle, the death-power in us.

Now Christ took part of the flesh and blood of the children, that he might extirpate in it that which was destroying them.

Christ took on him the nature of Abraham and David, which was sinful nature. How, then, some say, was he, with sinful flesh, to be sinless? ...

God did it.


The light in his face is the light of the Father's glory. If you ask me how the Father could be manifest in a man with an independent volition, you ask a question not truly founded on reason. Do I know how the Almighty causes substance organized as brain to evolve thought? No; do you? No. But do we doubt the fact the less because we are unable to comprehend it? By no means.

Do we know how the Father performs any of the myriad wonders of His power? Know we so small a matter as the modus operandi of the germination of grain in the field, to its multiplication twentyfold? Nay verily; though we know a thousand things as facts, you will find, on a close scrutiny, that we are utterly ignorant of the mode of invisible working by which these facts have their existence.

If it be so with things in nature, why must our inability to define the process be a difficulty to our receiving a heavenly fact, not only commended to us on the best of all testimony, but self-manifest before us? For who can contemplate the superhuman personage exhibited in the gospel narrative without seeing, with his own eyes, so to speak, that the Father is manifest in him?

When did ever man deport himself like this man? When spoke the most gifted of men like this? Is he not manifestly revealed the moral and intellectual image of the invisible God? Is he not, last Adam though he be-is he not "the Lord from heaven?"

 But what are we to say to the plain declaration emanant from the mouth of the Lord himself, that the beholder looking on him, saw the Father, and that the Father within him by the Spirit-(for as he said on the subject of eating his flesh, it is the Spirit that maketh alive: the flesh profiteth nothing)-was the doer and the speaker? The answer of wisdom is, that we must simply believe; and true wisdom will gladly believe in so glorious a fact.

Bro Roberts - The Slain Lamb.

Christ in His Death

1.-Who or what is "that having the power of death, that is the devil," which Jesus came to destroy?

Sin is the cause of death, and, therefore, "that having the power of death," and, therefore, the devil. And sin is disobedience. But it is not an abstraction that sin has the power of death. That is, it has no power to hurt with death until it obtain admission in some way. So long as it is outside of us it cannot hurt.

There are two ways in which its deadly work can be done:

"Whosoever committeth sin is the servant (or slave) of sin."

This is one way-the personal commission of sin, which brings us under personal condemnation, as Paul in all his epistles teaches, e.g., Rom. 1:32; Eph. 5:6; Col. 3:6. The other way is exemplified in our relation to Adam. He sinned, and death coming on him, was transmitted to all who afterwards inherited his death-stricken nature.-(Rom. 5:14; 7:24; 1 Cor. 15:54.)

In this way, sin or the devil obtains access to the innocent, or, as Paul defines them in the chapter,

"them that had not sinned after the similitude of Adam's transgressions."

A child just born, for instance, though innocent of actual sin, has death in itself through Adam. Christ's sacrificial mission was to destroy the hold the devil had obtained in both these ways. He did not destroy the hold it had obtained on sinners in general; for the vast mass of them continue under its bondage from generation to generation, and will be held by it in eternal bonds, and the (comparative) few whom Christ will save are yet unreleased.

He was sent to be a beginning or release for all who should incorporate themselves with him. The release began with himself. He destroyed that hold which the devil had obtained in himself through extraction from Adam, and through submission to the curse of the law in the mode of his death.

He was of the same nature as ourselves as regards flesh and blood, and, therefore, death-stricken, for that is the quality of flesh and blood; and in obeying the command which required him to submit to crucifixion, he came under the dominion of death as administered by the law.

The testimony is that he destroyed the devil through death. Sin can do no more when a man is dead. Therefore, in dying on the cross, Christ yielded to the devil all he could take; and God then raised him for his righteousness sake, so that in Christ, the devil was destroyed in the only way possible in harmony with God's appointments. He was not destroyed out of Christ. He was destroyed in him. We have to get into Christ to get the benefit. In him we obtain the deliverance accomplished in him.

The Christadelphian, Aug 1875

That had the power of death

The Greek is in the present participle, which -literally means, "him possessing or having the power of death." Sin in the flesh is the holder of this power, for through the transgression of Adam the divine judgment came upon the human pair (Rom. 6:23), and mankind became stricken with the disease of death. Thus

"by one man sin entered the world, and death by sin; and so death passed upon all men, for that all have sinned" (Rom. 5: 12);

consequently all humanity stands guilty before the Almighty (Has. 13:14; ic». 15:55- 56; Rom. 5:12; Gen. 3:15; Rom. 8:3). Since Sin is the "exerted strength" or "effective power" that leads to death, it was necessary that into this arena of sin and death Christ came in order to vanquish and render useless this great enemy of man - sin in the flesh - by drawing upon the power of the Spirit.

"that is, the devil" - Gk. diabolos, from dia, by means of, and ballo, to throw across; thus "to cast over; to pierce through." This word is used to describe transgressing human nature (Rom. 7:22-23). Christ inherited this from his mother, in order that he, through the power of his Father, might destroy it by that which was required: a sinless life culminating in the death of the stake: a sacrificial death, by which diabolos was destroyed.

The diabolos is described by the apostle Paul as "sin that dwelleth in me" (Rom. 7:20), and "the law of sin which is in my members" (v. 23). Bro. Thomas describes this power as

"elements of corruption in our nature, inciting it to transgression, and therefore called, 'Sin working death in us' (Rom. 7:13; Heb. 2:9, 14)." (Eureka, vol. 1, pp. 106-107).

It is important to realise that the apostle Paul twice uses the distinctive phrase "the law of sin" (Rom. 7:23, 25), as the defiling condition of his fallen human nature, drawing him away from the "law of the spirit of life" (Rom. 8:2). Paul further teaches that "he that is dead [referring to the Lord Jesus] is freed from [Gk. adds: "the"} sin" (Rom. 6:7). The word "freed" is the Gk. dedikaiotai, in the perfect tense, indicating that the Lord Jesus was justified in the complete sense from "the sin" when he made his great offering.

Because of his atoning sacrifice, the law of sin was "destroyed" in him, and no longer able to plague him, as it continues to do in us. To confuse this important scriptural teaching is to ignore the vital means of our redemption: that of sacrifice, appointed in Eden by the divine instruction (Gen. 3:21), and which was added by God to His law because of Adam's transgression (Gen. 4:4-5). Perfect obedience was demanded before sin; a perfect sacrifice was required as a result of sin. So Paul explained figuratively:

"I am crucified with Christ; yet not I, but Christ liveth in me ... " (Gal. 2:20).

Crucifixion of the flesh declares God's righteous judgment against sin; living out of resurrection declares God's victory over death.

The diabolos therefore is the law which was brought into effect by Adam's transgression, described in the BASF as

"a sentence which defiled and became a physical law of his being, and was transmitted to all his posterity" (Clause 5).

Further, it must be understood that since the Scripture defines the diabolos as a "law," it is therefore not a physical substance, though it is a physical law when it affects and controls physical things, such as our flesh nature (an example of the effect of such a law is that of the law of gravity). Does not any common human law, being an external law, fully affect those under its control? So does the law of sin and death, being an internal physical law within our flesh, work on the same principle.

This diabolos law is therefore found in every fibre of our being, and controls our actions when it is energised by the "minding of the flesh" (Rom. 8:5). Bro. Roberts recognised the difference when he explained that

"In the moral sense - that is, so far as the requirements of God's authority are concerned, one occurrence of death completes the vindication of the law in question, or is all that is necessary for it."

The Christadelphian Expositor

15 And deliver them who through fear of death were all their lifetime subject to bondage.

"And deliver them"

The greater Exodus which not only released from the burden of Egyptian pressure, but also from human nature and death itself (Exo. 13:3; cp. Eph. 4:8). The word is from the Gk. appallasso, to set free; release; deliver; liberate, with the idea of removing from bondage.

"were all their lifetime subject to bondage"


 The word "subject" is from the Gk. enochoi, held in; bound by; liable of; subject to penalty.

The word "bondage" is the Gk. douleias, signifying servitude, slavery, bondage that comes through the power of sin (Eph. 4:22; 2Pet. 1:4; 2:12, 19). Because of sin the Law was a grievous burden (Gal. 4:24; 5:1; Rom. 8:15), because when the Law convicted a man of his sinfulness (Rom. 3:19), he became subject to the fear of its consequences (Rom. 8:15).

The Christadelphian Expositor


The Substance of the Matter

That the Father is the Redeemer of man. No second person redeems us from Him; but He redeems us from sin. He does it on a principle that (1) excludes the glorying of the flesh, and (2) preserves a harmony between His work in condemnation and His work in salvation.

Illustration of the first point.

—He manifests Himself by the Spirit in the nature condemned. The result was a Son in whom He was well pleased, holy, harmless and undefiled. God was in him for the work of reconciliation. Apart from the Father, Christ was and could do nothing. He was the Word made flesh, and the Word was God. The result of his work is therefore of God and not of man, that the praise might be to the glory of His grace. Had he been merely a man as Adam the first was, the glory would have been to man; but the last Adam was the Lord from heaven—God manifest in the flesh.

Illustration of the second point.

—Man condemned in Adam must bear the condemnation, for God in His ways is without variableness or the shadow of a turning. But, if man is left to bear the condemnation himself, it destroys him, because his own transgressions stand in the way of escape. Therefore God provides him one who can bear it and be rescued from it after it is inflicted. This required one in the nature of the transgressor, for in God's ways, sentence upon man cannot be borne by angel or beast, but by him only on whom it lies.

Jesus was such an one, for he partook of the very flesh and blood of Adam's comdemned race through Mary. Yet the sufferer, though in the nature of the transgressor, had to be personally sinless, otherwise God could not raise him. Hence it was necessary that God Himself should manifest Himself in the seed of Abraham, thus producing a sinless character in the condemned nature of the first man.

This was done by the miraculous conception of the Son of Mary, who "through the Eternal Spirit, offered himself to God."—(Heb. 9:14.) Raising His Holy One from the grave, he offered all men forgiveness by faith of what had been done in Him, and obedience to His commandments.

He who renounces this, renounces the truth, and repeats the history of first-century declension.


The Christadelphian, July 1873

Through fear of death subject to bondage

This fear, we know, arises out of sin. Solomon tells us that "fools make a mock at sin." It is no new thing, therefore, for a man to make light of sin. Sin is a terrible reality though scouted in our generation as a pious myth. Let us not be diverted from wisdom in this matter by the general folly. It is a matter of revelation that

"all have sinned and come short of the glory of God,"

and that "the wrath of God" is operative against this state of things and will inflict –tribulation and anguish, indignation and wrath upon every (responsible) soul of man that doeth evil" - who will at last be

"punished with everlasting destruction from the presence of the Lord, and from the glory of his power when he shall come to be glorified in his saints."

Now, to a reasonable man, it is a cause of much heaviness and distress of mind that he should be implicated in such a situation. We are all originally in this position. We have all to own with Paul that among the sinners that go to make up the present evil world,

"we all had our conversation in time past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature the children of wrath even as others" (Eph. 2:2).

At that time," as he further says, "we were without Christ... having no hope and without God in the world." How is it possible that we could have rest and peace of mind in such a state of things? No amount of the exercise of veneration, benevolence, faith, hope, conscientiousness, observation, causality and comparison could bring peace under such a condition of alienation from God and condemnation by His law, any more than physical health could give peace to a man sentenced to be executed for treason.

We require to be assured of God's friendship, and of our reconciliation to Him through forgiveness. Here is emphatically where we find rest in Christ. "Through this man is preached the forgiveness of sins." A forgiven man is at rest. "God, for Christ's sake, hath forgiven us," if we submit to Christ. There is no reconciliation in any other way. The reconciliation in this way is complete. This is what Paul calls

"the ministry of reconciliation, to wit, that God was in Christ reconciling the world to Himself, not imputing their trespasses unto them."

The conditions are simple, and we have complied with them. "By him all that believe are justified"... that is, forgiven. "He that believeth and is baptized shall be saved." "If ye believe not that I am he, ye shall die in your sins." Christ crucified and raised is the way to reconciliation and peace for those who believe and obey, and for no other. And there is no other way,

"No man cometh unto the Father but by me." "I am the way." "There is none other name given under heaven whereby we must be saved."

These are the express declarations of revealed truth which compel us to stand aside from systems and thoughts around us that make human righteousness and human salvation independent of the work of Christ.

"Being justified by faith, we have peace with God through our Lord Jesus, by whom we have access into this grace wherein we stand."

16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

He kept his body under, triumphing over its lusts; and, though sorely tried, he yielded not, but evolved a character that was holy, harmless, undefiled, and separate from sinners...Having established his worthiness in this moral conflict with the world and the flesh, God accepted him as the most excellent of all the intelligences of his universe.

Eureka 1.1.

He took not hold of angels (because they are not under sentence of death), but he took hold of the seed of Abraham, because it is under sentence of death by sin, therefore coming in sinful flesh and for sin, and while in the nature which was under sentence of death because of sin, developed a character of spotless purity, thereby effecting a condemnation of sin in the flesh.

A condemnation of sin could not be effected only in our nature, wherefore in all things he was obliged (opheile) to be made like unto his brethren under sentence of death, and by his death destroy him that had the power of death, afterwards made a merciful and faithful high priest, because he can sympathise with us. We are not without our troubles here; but they refer to the subject of resurrection and judgment."

The Christadelphian, Jan 1874

"For verily he took not on him the nature of angels" - Gk. epilambanetai, to take by the hand; to seize hold upon" (cp. 8:9; Mk. 8:23; Lk. 9:47; 14:4).

In his explanation the apostle Paul emphasized the vital need of mankind to reflect the divine image, and because angels are deathless creatures they could not bring salvation to the mortal race. Christ was made a "little lower" than the Elohim, in order that he might be identified with sinning mankind for their redemption.

This is Paul's final reference in this epistle to the angels and their work. He has shown quite adequately that, because salvation could not be obtained through them, therefore in regard to mankind's redemption Christ was greater than they.

"but he took on him the seed of Abraham" - Significantly, Paul did not say "the seed of Adam," although his exposition embraces the common nature of all mankind. But the "seed of Abraham" represents those who seek for the redemptive work of Yahshua (Gal. 3:29).

... Being held in the bondage of sin in the flesh, which has the power of death, the Lord was made of the same flesh and blood in order to destroy that condition which resulted from transgression.

The Christadelphian Expositor

Paul shows by Scripture (1) that it is not the angels (as under the Mosaic Law) but the pre-appointed Man of God who is to rule supreme in the future eternal order and (2) that it was essential to his mission as the overcomer and destroyer of sin that he pass through a phase of weakness, struggle and death.

The Jews looked only for a Messiah of vengeance, majesty and power. How sad and short-sighted! Paul points out that their first and greatest need (as ours) was not to be saved from outside enemies, but being saved from themselves-from their own sins, their own evil natures-from their helpless condition of alienation from God and their inevitable destiny of final death and oblivion. How insignificant a thing was their servitude to Rome, when compared to their servitude to Sin! *

Bro Growcott - Without the Camp

The Dr.‭'‬s Reply to a Charge Against Elpis Israel

In body Jesus only differed from other men in paternity.

God was the father of that body, not Joseph; therefore, the body was Son of God, as Luke testifies of the first Adam.

The logical consequences resulting from the denial of the true humanity of Jesus, are destructive of the mystery of the gospel; for if the Spirit did not take our nature, but a better nature, then is that better nature not our nature, and redeemed from whatever curse it may have laid under, and been reconciled to God.

But if the human nature of Christ were immaculate (excuse the phrase, O reader, for since the Fall, we know not of an immaculate human nature) then God did not 'send Jesus in the likeness of sinful flesh;' he did not 'take hold of the seed of Abraham;' he did not 'become sin for us;' 'sin was' not 'condemned in the flesh;' and 'our sins were' not 'borne in his body upon the tree.'

These things could not have been accomplished in a nature destitute of that physical principle, styled 'Sin in the flesh.' Decree the immaculateness of the body prepared for the Spirit (Psalm 40:6; Heb. 10:5), and the 'mystery of Christ' is destroyed, and the gospel of the kingdom cases to be the power of God for salvation to those that believe it.

If the Son of Man did not live a life of faith, and if he did not experience all the temptations which we feel, then is his life, and his resistance of evil, no example to us. But 'he was tempted in all things after our likeness without sin;' this, however, can only be admitted on the ground of his nature and 'the brethren's' being exactly alike: hence

He knows what sore temptations are,

For he has felt the same.

Enticements within and persecutions without make up the sum of his 'sufferings for us,' leaving us an example, that we should follow in his steps: who did no sin 'neither was guile found in his mouth.'

The Christadelphian, Aug 1873

17 Wherefore 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.

This characteristic appears throughout, as the apostle again and again pauses to try to impress his readers with the seriousness of their position as related to these holy and divine things. He constantly labours to awaken them to an active realization of the comforts of God's love to the faithful, and the terrors of His severity upon the careless, worldly and self-willed.

Lest they be fatally lulled by a wishful presumption on His mercy, he calls attention to the terrible reality of God's judgments in the past on those who blindly felt secure. And he points out that the law of Christ-rather than lessening the danger-INCREASES it to the careless, being such a more personal and intimate approach by God to man.

In the rest of chapter 2, Paul shows by Scripture (1) that it is not the angels (as under the Mosaic Law) but the pre-appointed Man of God who is to rule supreme in the future eternal order and (2) that it was essential to his mission as the overcomer and destroyer of sin that he pass through a phase of weakness, struggle and death.

The Jews looked only for a Messiah of vengeance, majesty and power. How sad and short-sighted! Paul points out that their first and greatest need (as ours) was not to be saved from outside enemies, but being saved from themselves-from their own sins, their own evil natures-from their helpless condition of alienation from God and their inevitable destiny of final death and oblivion. How insignificant a thing was their servitude to Rome, when compared to their servitude to Sin! *

* Bro Growcott - Without the Camp

The Faithful High Priest

Literally, the Chief Priest.

Paul now touches upon the central theme of the epistle (eh. 3:1; 4:14,15; 5:5,10; 6:20; 7:26; 8:1; 9:11; 10:21). This high priest was merciful in Israel's history, because he had experienced the workings of human nature and is therefore able to appreciate his brethren's difficulties and needs.

This high priest is faithful because, having overcome the weaknesses of human nature and lived a perfect life before his Father, above all others, he represented and manifested that Father's character fully and truly during his earthly life. These two principles of mercy and faithfulness are attributes of Yahweh's Name (Exo. 34:6- 7).

Considered separately, these two principles are opposites, but in the revelation of the Name one balances the other. Thereby Yahweh is able to forgive sinful man his transgressions and, at the same time, not abdicate His throne of majesty and justice.

This work was carried out in Christ who, although he partook of flesh and blood, also showed during his life the qualities of the Father's name (In. 1:14). So, by his perfect obedience to the will and word of his Father, Jesus has laid the foundation by which Yahweh could use and show His forbearance and mercy toward mankind.

The forgiveness of sins involves the perfect balance of these two principles (Pro. 16:6) and only the Lord Jesus was able to represent and reveal his Father in that way. - K.C.

The Christadelphian Expositor

18 For in that he himself hath suffered being tempted, he is able to succour them that are tempted.

- Gk. peponthen, from pascho ; to suffer, to be affected by anything. There was a keen awareness of the power of his nature, that brought the Lord much anguish, as he battled against the affections and lusts inherent in his flesh during the course of his ministry.

It was prophesied that Christ would suffer (Lk. 24:26; Acts 3:18; 17:3; Mat. 16:21; IPet. 1:11), and Christ fulfilled these prophecies completely (Lk. 22~5; Heb. 2:9-10; 5:8; 13:12; IPet. 2:21-23; 3:18; 4:1). We must share in his sufferings (Acts 14:22; Rom. 8:18; 2Cor. 1:5-7; IPet. 4:13; Phil. 1:29; 2Thes. 1:5-6), and do so when we

"crucify the flesh with its affections and lusts" (Gal. 5:24),

although we will never achieve the absolute perfection revealed in the Master. An example for us is seen in the record of the apostle Paul who was called upon to suffer in his work for the Truth (Acts 9: 16; Phil. 3:10; Col. 1:24; 2Tim. 1:12).

Suffering for Christ means not only resisting the impact of our nature, but also standing up for the things we believe, and boldly proclaiming the high standards of the Truth, both within the brotherhood, as well as to the world without.

This often brings distress and discomfort, as Paul also found in his experiences; he records that

"when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears" (2Cor. 7:5).

The Christadelphian Expositor