Perfection through suffering.
"For it became him, for whom are all things," etc.
I. THE PERFECTION OF THE REDEEMER WAS ATTAINED THROUGH SUFFERING. "Perfect through suffering." The perfection here spoken of does not refer to his character as Son of God, but as Mediator—"the Captain of our salvation." "The perfecting of Christ was the bringing him to that glory which was his proposed and destined end." Made "perfect through suffering" is similar in meaning to "because of the suffering of death crowned with glory and honor." Only through suffering could he enter upon his mediatorial glory. Two thoughts are suggested.
1. Before he could attain unto his mediatorial glory his character and work as Redeemer must be complete.
2. Suffering was essential to the completeness of his character and work as Redeemer. He must suffer in order that he might
The exhibition of infinite love—love that gives up life itself, and that for enemies—was necessary to remove the alienation of man's heart from God, and to enkindle love to him in its stead. And the exhibition of perfect obedience—obedience even unto death—was necessary to establish and honor in this world the Law of God which man had broken. So our Savior was perfected through suffering; he passed through sharpest trials to sublimest triumphs.
II. THIS MODE OF REACHING PERFECTION CONSISTS WITH THE CHARACTER OF THE GREAT GOD AND FATHER. "It became him, for whom are all things, and by whom are all things," etc. God the Father is here represented as:
1. The great first Cause of all things. "By whom are all things." He is the Source and Origin of the entire universe.
2. The great Final Cause of all things. "For whom are all things." All things in the universe are for his glory. Creation, providence, redemption, are all designed and all tend to promote the glory of the great Father. The words under consideration are sometimes used of the Savior, and they are true of him; but they are even more applicable to God "the Father, who sent the Son to be the Savior of the world." "For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen."
3. The great Author and Designer of salvation, with its agents, means, and methods. Our Lord is spoken of in the text as the "Captain [Revised Version, 'Author'] of salvation." But, traced to its source and origin, salvation takes us up to the eternal Father. And "it became him" that he should so order the agencies and methods of salvation that the Savior should be perfected through suffering. Such an arrangement was not fatalistic or arbitrary, but suited to the object in view, the means being adapted to the end, and in thorough harmony with the character and perfections of God—his wisdom, righteousness, and love. The Hebrew Christians, whom the writer is addressing, felt the offence of the cross. There were times when in some measure "Christ crucified" was still "a stumbling-block" to them, or at least they were in danger of this. And so the writer argues that the attainment of the crown by the endurance of the cross was an arrangement worthy of God, and therefore the fulfillment of this arrangement could not be unworthy of the Savior. We have said that the means were adapted to the end; the perfection could not have been attained without the sufferings. But, more, the sufferings were in complete conformity to the being and character of God. He is not a cold, impassive Beholder of human sin and misery. He suffers by reason of man's sin and woe (cf. Isaiah 63:9; Hosea 11:8). Christ in his sufferings reveals to our race how God had felt towards us in all preceding ages.
III. THIS MODE OF REACHING PERFECTION IS EXEMPLARY FOR ALL TRUE CHRISTIANS.
1. The exalted relation of true Christians. They are "sons" of God, not simply because he is "the Father of their spirits," but also by adoption (cf. Romans 8:14-17; 1 John 3:1-3).
2. The vast number of true Christians. "Many sons unto glory." There have been ages when the number of the true and good has been comparatively small. But, as the result of Christ's mediation, the saved will be so many that no human arithmetic can count them, no human mind grasp the glorious total. Many things encourage this belief; e.g.
3. The inspiring relation which our Lord sustains to true Christians. He is "the Captain [Revised Version, 'Author'] of their salvation." The word in this place certainly has a deeper significance than "captain" or leader. Salvation originated in the heart of God, but it was accomplished by Christ. He redeemed us unto God by his blood; and now he inspires and empowers and leads us onward to complete victory.
4. The illustrious destiny to which he leads true Christians. "Unto glory." This is the crowning result of their salvation. They shall be sharers in the blessedness and majesty of God to the fullest extent of which they are capable (cf. John 17:22-24; Revelation 3:21).
5. The pathway by which he leads them to their destiny. Like himself, they also must be made "perfect through sufferings." "If we endure, we shall also reign with him" (cf. 1 Peter 5:10, 1 Peter 5:11). Wherefore, let us not be afraid of suffering. Only let us be sure that we suffer with our Savior and in his spirit; so shall we ultimately share his bliss and glory.—W. J.
The oneness of the Sanctifier and the sanctified.
"For both he that sanctifieth and they who are," etc.
I. THE ONENESS OF OUR LORD WITH MAN. "Both he that sanctifieth and they who are sanctified are all of one."
1. Our Lord is of one nature with man. This is what many take to be the meaning of the writer in this place. The Savior was truly human. As a man, he hungered and thirsted, ate and drank, was wearied and slept, sorrowed and wept, suffered and died. His humanity was a real thing.
2. But unity of spiritual relation seems to be set forth here. The text certainly points to something higher than the mere physical oneness of Christ with all men. It is not his relation to all men that is here expressed, but his relation as Sanctifier to all who are being sanctified through him. It is this union of spiritual relationship which is here meant. The Sanctifier and the sanctified are all of one God and Father. They "are all the children of God by faith in Christ Jesus;" they "have received the Spirit of adoption," etc. Our Lord not only stooped down to our nature, but he lifts our nature into fellowship and oneness with God. Thus the Sanctifier and they who are being sanctified are all of one "God, the spiritual Father as of Christ, so also of those who are descended from Christ" (cf. John 20:17).
II. THE WORK OF OUR LORD FOR MAN. He is here represented as the Sanctifier of his people. The word used in the text suggests the ideas of:
1. Expiation. It does not seem to us that we are warranted in making this interpretation exclusive of others (as M. Stuart does, who translates "both he who maketh expiation and they for whom expiation is made"). But ἁγιάζω may point to the atoning death of Christ. "While we were enemies, we were reconciled to God through the death of his Son." "God reconciled us to himself through Christ." Sanctification is impossible apart from reconciliation to God, and that reconciliation is effected by means of the death of Christ. "We have been sanctified through the offering of the body of Jesus Christ" (Hebrews 10:10).
2. Consecration. They who are sanctified have consecrated themselves to God. They are devoted to him; they do not live with common aims or for common cuds; but at all times, and even in commonest duties, they live for God and for his glory. They have presented themselves "a living sacrifice, holy, acceptable to God," etc.
3. Transformation. "They who are sanctified;" literally, "they who are being sanctified," are being made true and right in word and deed, in thought and feeling. They are not sinless or perfect. Their sanctification is not yet complete, but it is in progress. They are being transformed into the image of their Lord and Savior. But how can our Lord be said to be the Sanctifier? The Holy Spirit is the great Agent in the transforming process; but the expiation or atonement was made by Christ. And while consecration, or dedication to God, is the act of the Christian, the mighty impulse from which that act springs comes from the Christ. And in the transforming work Christ sends "the sanctifying Spirit; he is the Head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ."
III. THE CONDESCENSION OF OUR LORD TOWARDS MAN. "For which cause he is not ashamed to call them brethren, saying, I will declare thy Name unto my brethren," etc. Though he is "Lord of men as well as angels," he calls his people his brethren. Notwithstanding the lowliness of their condition and the crudeness and imperfection of their character, he graciously acknowledges them as his brethren (cf. Matthew 28:10; John 20:17).
CONCLUSION.
1. Here is encouragement to address our Lord in our tithes of need. "Though now ascended up on high … He bends on earth a Brother's eye;" and he has a brother's heart towards us.
2. Here is reason why we should confess him, as our Lord and Savior. Since he acknowledges us as his brethren, let us humbly and heartily acknowledge him as our Savior and Sovereign.
3. Here is reason for acknowledging the lowliest Christian as our brother. Shall we refuse to recognize as our spiritual kindred those whom our Lord calls his brethren?
4. Here is incitement to the cultivation of holiness. Since Christ is engaged in our sanctification, "let us cleanse ourselves from all defilement of flesh and spirit," etc. (2 Corinthians 7:1).—W.J.
The incarnation of the Son of God.
"Forasmuch then as the children are partakers," etc.
I. THE GREAT FACT OF THE INCARNATION OF THE SON OF GOD. "Forasmuch then as the children are partakers of flesh and blood, he also himself in like manner partook of the same." These words suggest:
1. The reality of our Lord's human nature. He partook of our flesh and blood. His body was real, and not merely phenomenal. His physical experiences—e.g., weariness, hunger, thirst, pain, death—were real, not pretended. His human soul also, with its sympathies and antipathies, was genuine.
2. A peculiarity of our Lord's human nature. His human nature was voluntarily assumed. He partook of flesh and blood. We could not apply these words to Moses or to St. Paul without manifest absurdity. We had no choice as to whether we should be or not be, or what we should be; whether we should exist at all, or, if we were to exist, what form of existence should be ours. But he had. We were brought into this world without our will; he "came into the world" of his own will. "He emptied himself, taking the form of a servant." This implies:
II. THE GRAND DESIGN OF THE INCARNATION OF THE SON OF GOD. "That through death he might bring to nought him that," etc.
1. Our Lord became man in order that he might die. All other men die because they are human, and their death is unavoidable; but he assumed our nature for the express purpose of acquiring the capability of death. His death was of stupendous importance. He looked forward to it; he preannounced it to his disciples; he deliberately advanced to it; he voluntarily endured it.
2. Our Lord died in order that he might vanquish death. "That through death he might bring to nought him that had," etc. He does this
(a) Death, as we know it, is the result of sin, and he introduced sin into our world, and is actively engaged in propagating it. "The sting of death is sin." But for sin, it might have been "a gentle wafting to immortal life."
(b) He kindles the passions which lead on to death; e.g. anger and revenge, which often result in murder; lust of territory, which often causes war, etc.
(c) He inspires the mind with terror in the anticipation of death. The gloomy and dreadful ideas which are frequently associated with death are probably suggested by him. Our Lord died to render this power of Satan ineffective, and in this respect to bring him to nought. How his death effects this we will inquire shortly.
(a) The supposed anguish of dying. A good Christian who was drawing near to the river of death said, "I have no doubt of going to heaven; but oh, the crossing, the crossing!"
(b) The painful separations which death causes. Tennyson truly expresses the feeling of many in this respect—
"For this alone on Death I wreak
The wrath that garners in my heart;
He puts our lives so far apart
We cannot hear each other speak."
(c) The appalling mystery as to what lies beyond death-
"The dread of something after death,
The undiscover'd country, from whose bourn
No traveller returns."
(d) The solemn judgment to which it leads. "It is appointed unto men once to die, and after that, judgment." The dread of death, for these and other reasons, holds men in bondage, enslaves them; they cannot shake it off. Our Lord died to set them free from this thraldom. But how does his death effect this? He was "manifested to put away sin by the sacrifice of himself." As an atonement for sin, his death removes the guilt of all who heartily believe on him. Death is no longer penal to them. For them "the sting of death" is taken away. Again, since Christ died and rose again from the dead, death wears a new aspect to the Christian. It is no longer the end of our existence, but an onward and upward step in our existence. It means not repression, but development; not loss, but gain; not the way to darkness and misery, but to light and joy. Death to the Christian is no longer "the king of terrors," but the kind servant of the Lord and Giver of life.
Death is the crown of life:
Were death denied, poor man would live in vain;
Were death denied, to live would not be life;
Were death denied, even fools would wish to die.
Death wounds to cure; we fall, we rise, we reign!
Spring from our fetters; fasten in the skies,
Where blooming Eden withers in our sight.
Death gives us more than was in Eden lost.
This king of terrors is the prince of peace."
(Young)
Thus, by his own voluntary death, the Son of God brings to nought Satan's power of death, and sets free the captives of the dread of death. Death itself remains, but its character and aspect to the Christian are completely changed. The evil of death is vanquished, and transformed into blessing. "Thanks be to God, which giveth us the victory through our Lord Jesus Christ."—W. J.