The Destruction through Death

Next Part The Destruction through Death 2

"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 who had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage." Hebrews 2:14, 15

No man has ever sounded the depths of the fall. The saints of God have indeed discoveries of the evil of sin; the fountains of the great deep have been in a measure broken up in their heart; and they have such views at times of the desperate wickedness and awful depravity of human nature, that they seem as if filled with unspeakable horror at the hideous enormity of the corruption that works in their carnal mind.

But no man has ever seen, as no man ever can see, in this time state, what sin is to its full extent, and as it will be hereafter developed in the depths of hell. We may indeed in our own experience see something of its commencement; but we can form little idea of its progress, and still less of its termination; for it has this peculiar feature attending it, that it ever spreads and spreads until it involves everything that it touches in utter ruin. We may compare it in this point of view to the venom fang of a serpent. There are serpents of so venomous a kind, as for instance the Cobra de Capello, or hooded snake, that the introduction of the minutest portion of venom from their poison tooth will in a few hours convert all the fluids and solids of the body into a mass of putrefaction. A man shall be in perfect health one hour, and bitten by this serpent's tooth shall in the next be a loathsome mass of rottenness and corruption. Such is sin.

The introduction of sin into the nature of Adam at the fall was like the introduction of poison from the fang of a deadly serpent into the human body. It at once penetrated into his soul and body, and filled both with death and corruption. Was not this God's own solemn warning to him beforehand? "In the day that you eat thereof you shall surely die." (Gen. 2:17.) What was this death thus denounced? Not actual death by separation of body and soul, for Adam lived more than 900 years after this, but mortal death, spiritual death, that is the death of the soul, and in the end natural death, that is the death of the body.

Or, to use a more scriptural figure, sin may be compared to the disease of leprosy, which usually began with a "bright spot," or "rising in the skin" (Lev. 13:2), scarcely perceptible, and yet spread and spread until it enveloped every member, and limb dropped from limb, the whole body becoming a mass of putrefying hideous corruption.

Or it may be compared to a cancer, which begins perhaps with a little lump causing a slight itching, but goes on feeding upon the part which it attacks, until the patient dies worn out with pain and suffering. Now if sin be this venom fang, this spreading leprosy, this loathsome cancer; if its destructive power be so great that, unless arrested and healed, it will destroy body and soul alike in hell, the remedy for it, if remedy there be, must be as great as the malady. This seems very plain. No one thinks of a little cure for a Cobra's bite, a little cure for a leprosy, a little cure for a cancer, a little cure for consumption. If cure there be for these destructive maladies, it must be so great as to be in our eyes little less then miraculous. A partial cure, a half cure, a temporary cure is none; for in these virulent cases the disease will break forth again with redoubled violence. Thus if there be a cure for sin, a remedy for the fall, a deliverance from the wrath to come, it must be at least as full and as complete as the ruin which sin has entailed upon us. Less than this will be of no avail; for if any part, shred, or root of the old malady be left; if all sin be not completely pardoned, and at death its very being removed, what would be left might, so to speak, break forth in heaven, and be more fatal than Adam's fall in Paradise. We must lay this down, therefore, as a foundation point that if the work of redemption effected by the Son of God be not as complete as the sin from which he came to save, it would be as regards us utterly valueless.

Now this same point which is true in doctrine is true also in experience. As sin and salvation meet together in the one, each illustrating and opening its opposite, so views of sin and salvation meet together in the other in a similar kind of reflection. The two things therefore correspond experimentally as well as doctrinally.

The man who has slight, superficial views and feelings of sin will have equally slight and superficial views of the atonement made for sin. The groans of Christ will never sound in his ears as the dolorous groans of an agonizing Lord; the sufferings of Christ will never be opened up to his soul as the sorrows of Immanuel, God with us; the blood of Christ will never be viewed by him, at least not in his present state, as the blood shedding of the darling Son of God; and the obedience of Christ will have no value in his eyes as the subjection and submission to ignominy and death of him who is the brightness of the Father's glory and the express image of his Person. What God may do for him I cannot say. I merely take him as he now is. And I assert that while he has such slight, superficial views of the malady, his views of the remedy will be equally slight and superficial.

But the man in whose heart and conscience the Holy Spirit opens up deep discoveries of sin, to show him and make him feel how utterly ruined he is by nature and practice in the sight of a holy God, will be taught by the same Spirit in due time the completeness of the remedy; and that divine Teacher in revealing Christ to him will give him very different views of his Person and work from those which he has whose views of sin are slight and superficial. He will have in greater or less measure, according to the depth and power of divine manifestation, views of Christ in the garden and upon the cross, as suffering in shame and agony under a load of sin; he will have sooner or later some application of his precious atoning blood to his conscience to relieve him from the guilt of sin; and he will have strength communicated from the fullness of Christ to liberate him from the power and dominion of sin. Thus one much depends upon, and much corresponds with the other; for though we cannot lay down any fixed standard or insist upon any precise rule of Christian experience, yet we may take it as a general truth that as we are led down into a spiritual knowledge of self, so we are led up into a gracious knowledge of the Lord Jesus Christ.

We have before us in the text a sweet and blessed description of the work which Jesus came to accomplish. We are told in it that "as the children were partakers of flesh and blood, he also himself likewise took part of the same." The reason is also given for this wondrous act of condescension, "That through death he might destroy him who had the power of death, that is, the devil; and deliver them who, through fear of death, were all their lifetime subject to bondage."

In endeavoring, with God's help and blessing, to unfold the mind and meaning of the Spirit in these words, I shall,

First, show who "the children" are, and how they are "partakers of flesh and blood."

Secondly, that the Lord Jesus Christ himself likewise "took part of the same."

Thirdly, the reasons why he took the flesh and blood of the children—"That through death he might destroy him who had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage."

I. "The children" in our text, are the children spoken of in the preceding verse, where Paul quotes the language of the Holy Spirit in the prophecy of Isaiah—"Behold, I and the children whom the Lord has given me." (Isaiah 8:18.) These words the apostle explains as uttered by the Lord Jesus Christ; and thus vividly represents him as standing before the throne of his heavenly Father, and saying unto him, as their head and Representative, as he held them fast in his eternal embrace, "Behold, I and the children whom you have given me." We may therefore look upon these words of the Lord Jesus not only as descriptive of the relationship between him and the "many sons" whom he will bring "unto glory" (Heb. 2:10), but we may carry them forward as the utterance of his heart and lips in that great day when he will present them faultless before the presence of his glory with exceeding joy. For then will he be able to say in the fullest sense of the words, as if he would personally appeal to the omniscient eye of his heavenly Father, "Behold!" Look and see! Behold, I and the children which you have given me. "Yours they were, and you gave them to me." "Those that you gave me I have kept, and none of them is lost." And now "Father, I will that they also, whom you have given me, be with me where I am; that they may behold my glory, which you have given me; for you loved me before the foundation of the world." (John 17:6, 12, 24.)

From this passage then of the prophet Isaiah, in which the Holy Spirit calls the redeemed people of God "children," the apostle draws the conclusion that those whom the Father gave unto the Son to be redeemed by him were by God's own testimony "children" with Christ. As then the Lord Jesus places himself among them as being one with them, "Behold, I and the children," he argues in his usually cogent way, that as "the children were partakers of flesh and blood," there was a necessity that the Lord of life and glory, the Mediator between God and man, should himself "likewise take part of the same;" or he could not have said, as if putting himself among them, "Behold, I and the children which God has given me."

To understand the arguments of the Epistle to the Hebrews, or indeed Paul's mode of reasoning generally, we must bear in mind that he does not seek to prove his points from any natural, logical, or intellectual considerations, or what he calls elsewhere "the wisdom of men" (1 Cor. 2:5), but from the Old Testament Scriptures, assuming as a fundamental principle that they are the express word of God. As therefore God himself speaks in them, he draws from them all his conclusions. This we are told was his manner. "And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging," etc. (Acts 17:2, 3.) Thus we see in this epistle how he reasons out of the scriptures, opening their divine and spiritual meaning, and alleging proofs from them. We see, for instance, how he argues from the text—"You are a priest forever after the order of Melchisedek;" how he takes, as it were, the text to pieces, and draws conclusions from almost every word of it. And it is observable how he will build up a whole structure of truth upon a few words of the Old Testament scriptures, or even upon one. It is the case with the passage before us. What conclusions he draws from the simple word "children." How it leads him into the union between Christ and the church; and how he shows from it the necessity of the incarnation, sufferings, sacrifice, blood shedding, and death of the Lord Jesus. As then the word "children" contains in it such a depth of heavenly truth, let us examine its meaning a little more closely by the light of the scriptures.

A. And first WHY and HOW are they children? The answer to this is as brief as it is simple. They are children because God is their Father. But how came God to be their Father? The answer to this inquiry leads us back, and leads us up—back into eternity, up into the councils of heaven.

1. First, then, they are the sons of God, because they have an eternal union with him who, in his divine nature, is the Son of God. They are therefore declared to have been "chosen in him before the foundation of the world," and in that choice to have been "predestinated unto the adoption of children by Jesus Christ unto God." (Eph. 1:4, 5.) We thus see that the actual and original ground of their adoption to be children was not founded upon redemption, but upon Christ's being the eternal Son of God, and their union with him as such. If Christ had not been a Son, they could not have been sons; but as he the Head is a Son, they as members are sons, with this difference, that he is a Son by nature, they sons by adoption; he a Son by personal subsistence in the Godhead, they by union with him; he by virtue of his own right, they by virtue of his grace.

2. But they are "children" also by Christ's espousing their persons as the gift of the Father, and thus becoming their Head and Husband. By this act of the Son they became more openly and manifestly, as if before the face of heaven, the sons and daughters of the Lord Almighty. It was an open sealing of the compact between the Father and the Son, when he could say, "All mine are yours, and yours are mine." (John 17:10.) The Bride is therefore called "the King's daughter," and is addressed by the Father as such. "Hearken, daughter"—the Father's daughter as being the Son's spouse. (Psalm. 45:10, 13.) The Lord Jesus therefore said to Mary Magdalene after his resurrection, "Go to my brethren, and say, I ascend unto my Father and your Father, to my God and your God." (John 20:17.)

3. They are "children" also by regeneration, as John tells us—"He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name." (John 1:11, 12.) Being "born of God," they become sons of God by a spiritual birth, and they thus are "put among the children" (Jer. 3:19), not only in purpose but by power, not only by decree before time but by its accomplishment in time, not only in the mind of God but openly before men.

4. And lastly, they are children by being "led by the Spirit of God," and receiving "the Spirit of adoption whereby they cry Abba, Father." (Rom. 8:14, 15.)

Thus they are "children" by their predestination by the Father, "children" by their marriage union with the Son, and "children" by their regeneration by the Holy Spirit—each Person of the Trinity adopting and owning them as sons of God. And the day will come when they will "shine forth as the sun in the kingdom of their Father." (Matt. 13:43.)

B. But these children are, according to the words of our text, "partakers of flesh and blood." What are we to understand by this expression? I believe simply this, that humanity is their present condition. You will observe that the apostle had been speaking before a good deal respecting angels, and, in quoting Psalm 8, had shown from it how Jesus "was made a little lower than the angels." This leads him, as pursuing the same subject, to draw a distinction between the nature of man and the nature of angels. The children then whom Christ came to redeem are here said to be "partakers of flesh and blood," and are thus distinguished from angels who are not flesh and blood, but possess a peculiar nature of their own. But this angelic nature Jesus passed by. Angels sinned and fell. The Son of God did not take upon him angelic nature to redeem angels. They were abandoned to their fallen condition; left in their sins; left to blaspheme the name of God; to be enemies of God and godliness while this world lasts, and then to be cast into the everlasting fire prepared for them. (Matt. 25:41.) Why, we know not. These are deep mysteries which we must not scrutinize; for secret things belong to the Lord, but the things revealed belong to us and our children. Sufficient for us it is to know that God had purposes of love to man; sufficient for us it is that as the children were partakers of flesh and blood, there was a necessity that Jesus should take part of the same.

By "flesh and blood" we are to understand the whole of humanity, and especially humanity in its present condition. Now this humanity consists in the possession of an immortal soul and a fleshly body; and these united together in a way which we cannot explain, and yet daily feel. No man can tell how his soul is joined to his body, and yet he has every moment an internal consciousness that such a union does exist. When I speak, it is with and by my body. My lips move; my tongue combines with my lips to utter words which as intelligible sounds reach your ear. But it is my soul which thinks before the words come out of my mouth, and it is your soul which understands what your bodily ear receives. It is my bodily eye that sees objects, but there is a soul behind the eye that from those objects thus seen frames perceptions, and converts those perceptions into ideas. My hand can grasp whatever the fingers embrace, but there is something beyond the fingers that tells me what the object is around which my fingers close, and which converts that sensation into perception, knowledge, understanding. Thus though we cannot understand how the soul is united so closely to the body, yet we all have an internal consciousness that there is a union between them, which we can feel better than we can explain.

And when this soul of ours is quickened from above; when it begins to live a life of faith and prayer, a life of joy and sorrow, a life which has its element in the things which are not seen, a life of union and communion with the Father and the Son, through the power of the Holy Spirit, then we have, so to speak, a double consciousness that we have a soul, and that this soul, though distinct from the body, is at present intimately united with it.<p>II. When, therefore, the Lord Jesus came to redeem the children from the depths of sin and guilt into which they had fallen; when he came on his blessed errand from heaven to earth to save his beloved Bride by shedding his own precious blood upon the cross for her, there was a necessity that he should partake of her flesh and blood. According to the argument of the apostle, redemption could only be accomplished by the assumption of the nature of the redeemed. If then the Son of God had undertaken to redeem the fallen angels, he must have taken angelic nature. This certainly is the meaning of the passage, where it says—"For verily he took not on him the nature of angels; but he took on him the seed of Abraham." As then he came to redeem human beings, he must necessarily take upon him flesh and blood, that in the nature which sinned, though not in the sin of that nature, he might suffer, and by offering up his body and soul as a sacrifice might put away the sins of the children, whose nature he assumed, reconcile them to God, and save them in himself with an everlasting salvation.

You will observe that those whom he came to redeem were "the children;" and that these children as a part of the human race are "partakers of flesh and blood," that is, they have a common nature with all other men. Jesus, therefore, "took part of the same"—a holy, sanctified part of it into union with his own divine Person. Thus he took part of our nature, but not of its sin. He had, as we have, a human soul; he had, as we have, a human body; but he had not, as we have, a sinful soul, nor had he, as we have, a mortal body; that is, a body which must die; a body in which there were naturally the seeds of death and corruption. He took a body which could die, for that was the purpose for which he came, but not a body that must die, for he died only by a voluntary act, as he himself said—"Therefore does my Father love me, because I lay down my life, that I might take it again. No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father." (John 10:17, 18.)

He had too a human soul, though perfectly pure; for did he not say, "My soul is exceedingly sorrowful, even unto death?" (Matt. 26:38.) And this soul was offered a sacrifice as well as his body. "When you shall make his soul an offering for sin." (Isa. 53:10.) This poor human soul travailed with unutterable sorrow in the garden and on the cross; for the promise was that he should "see of the travail of his soul and be satisfied;" and this soul "he poured out unto death" of his own will when he was numbered with the transgressors. (Isa. 53:11, 12.)

Thus the humanity of our blessed Lord was actual flesh and blood from the moment of its conception, a perfect human body, to which was united a perfect human soul; both without sin, or else he could not be the Lamb without blemish; both without sin, or his pure humanity would not have been that "holy thing" born of the Virgin, which should be called the Son of God. (Luke 1:35.) Thus he came forth as the Lamb of God, without spot or blemish. He came into the world a partaker of flesh and blood, though not as we—of sinful flesh and blood; partaker of humanity, but not of fallen humanity; partaker of a body, but not of a mortal body; of a soul, but not of a sinful soul; a real man like ourselves, but not a fallen man, nor a sinful man, nor a man that could, by any possibility, in thought, word, or deed, commit the least fault, or be guilty of the least failing. Well indeed might the apostle say, "Great is the mystery of godliness."

Here as in a glass we see the wonderful love of Jesus, that he who is the Son of God, co-equal and co-eternal with the Father and the Holy Spirit, a sharer of the Father's essence, of the Father's glory, would stoop so low to lift us up so high; that he should condescend to unite to his glorious Person our nature, flesh and blood—to wear a human body like our own; to feel as we do, to speak as we do, to walk as we do, to eat and drink, and hunger and thirst, and weep and sigh, and mourn as we do; yet all the while be the Son of God, and should have a divine nature in as close union with human nature, as our soul has with our bodily frame. We cannot tell how our soul is in union with our body. We know it is so, but how we cannot tell. We only know the fact, but we cannot explain the mode. So we cannot tell how Christ's divine nature is in union with his human nature; we know it is so by the testimony of God, by the express revelation of his word. That revelation to a believer answers all inquiry.

But if any man says to me, "Can you explain the mystery of the two natures in Christ?" I ask in my turn, "Can you explain the mystery of your own existence? Can you explain to me how you are able to lift up your own hand, see with your own eye, hear with your own ear, move with your own foot? No man has ever yet been able to explain this apparently simple thing—a feat which every child can perform, but a fact which no philosopher can understand. Can you tell me how mind can act upon matter? how you wish to do a thing with your mind, and can do it instantaneously with your body?" When, then, you can explain your own existence and unravel the mystery of your soul acting in union with your body, then I will allow that you may unravel the mystery of the union of Deity and humanity in the Person of the Son of God, as he lived upon earth, and as he now lives in heaven. Beautiful upon this mystery are the words of Deer—"How it was done we can't discuss; but this we know, it was done for us."

Happy those who can use the words without a wavering tongue! This is the answer which effectually stops all further inquiry as to the why and the wherefore; this at once solves the enigma by casting upon it the light of infinite wisdom and unspeakable mercy; while we reverently adore what we cannot understand. For it is a mystery which can be received only by faith. To the Jews it was a stumbling block, and to the Greeks foolishness, but to those who are called, both Jews and Greeks, it is the power of God and the wisdom of God. When, then, we can believe that the Son of God took part of our flesh and blood out of love and compassion for our souls; that there being no other way which even heaven itself could devise, no other means that the wisdom of God could contrive whereby sinners could be saved, but by the death of the cross, then the mystery shines forth with unspeakable luster and glory. The shame, the ignominy, what the Apostle calls the "weakness" and "foolishness" of the cross disappear, swallowed up in a flood of surpassing grace; and faith views it as a glorious scheme of God's own devising, and of the Son of God's approving and accomplishing.

Viewed in this light how glorious it appears, that by suffering in our nature all the penalties of our sin, Jesus should redeem us from the lowest hell and raise us up to the highest heaven. How full of unspeakable wisdom was that plan whereby he united God and man by himself becoming God-Man; empowering poor worms of earth to soar above the skies and live forever in the presence of him who is a consuming fire. How glorious is that scheme whereby reconciling aliens and enemies unto his heavenly Father, he summons them when death cuts their mortal thread to mount up into an eternity of bliss, there to view face to face the great and glorious I AM; to be forever enwrapped in the blaze of Deity and ever folded in the arms of a Triune God. It is this blessed end, this reward of the Redeemer's sufferings blood shedding and death, which lifts our view beyond the depths of the fall and the misery of sin, as we see and feel it in this miserable world. It is this view by faith of the glory which shall be revealed, which enables us to see what wisdom and mercy were in the heart of God when he permitted the Adam fall to take place. It is as if we could see the glory of God breaking forth through it in all the splendor of atoning blood and dying love, securing to guilty man the joys of salvation, and bringing to God an eternal revenue of praise.

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