Hebrews 2:9-16

Notes

It became the Father to make his Son perfect through suffering. The attributes of God, both love and justice, required that a worthy sacrifice should be offered for man's redemption. Rom. 3:25, 26 shows that the sacrifice of Christ was necessary that God might be just, maintain the integrity of his government and law, and yet justify penitent sinners. In this view it was indeed fitting, or becoming, in the Father to provide such a sacrifice as the sufferings and death of his Son. In no other way could God's justice be honored; in no other way could sin be removed. Heb. 9:22.

In what sense was he made perfect through suffering? To some the idea may seem to be a great mystery, but it contains the richness of the gospel; not only in purchasing us by his blood, but in partaking of our trials, temptations, and afflictions, he is brought near to our consciousness. Thus there is a unity insured which could not be without his suffering.

Were a man of immense wealth, who had never known suffering and care, to approach the poor and wretched and endeavor to offer them consolation, his words would be but sounds of mockery in their ears. But suppose one who had been immensely wealthy, and had resigned all, had become poor for the sake of the poor, had taken their severest sufferings upon himself, and even died that they might have life, then the poor hungry souls would hang upon his words with comfort and delight. Every tear that he shed would fall like a balm. There would be a union of hearts, for they would know his heart; they would understand and appreciate the strength of his sympathy, the depth of his love. Such a Saviour has the Father given to us, and the Scriptures assure us that he can be touched with the feeling of our infirmities, because of the temptations and agony through which he has passed. Had he never suffered, he could never be all that the weary heart longs for; but by his sufferings he can satisfy every longing heart, because by his own experience he is able to enter the secret chambers of human woe. Thus it is easy to see that his perfect adaptation to our every want is through his sufferings. Thanks be to God for such a Saviour.

Will the object of the death of Christ be accomplished? Will he destroy Satan? Most expositors pass this idea by, as though this were a work too great to be accomplished, or which the Saviour had no desire or thought of accomplishing. It seems to be taken for granted that Satan has, by some means, gained a right to eternal life. We cannot imagine that the existence of Satan, or of any moral evil, can be a desirable thing in the universe of God. The Lord did not originate sin, he never created an evil being. Angels and men were all created upright, but they fell, and have become desperately wicked. Now it appears reasonable and just, yes, necessary, that God should place intelligent creatures on probation, and permit them to form their characters as they should choose, for there could be no character at all without choice; and he reserves all to the decisions of the Judgment. But we could not vindicate the government of God if he had originated sin, and planted moral evil in the hearts of his creatures. And it would likewise disparage his character and government, if, after sin had intruded itself into his fair creation, and marred it with its hateful work, he would perpetuate it and give it an eternal abiding-place in his dominions. Said the Saviour, "Every plant, which my heavenly Father hath not planted, shall be rooted up." Matt. 15:13. It is a cheering thought that the universe of God will be restored to its sinless, happy state, in which it was created. See Rev. 5:13.

The idea that Christ laid not hold of angels, or partook not of their nature, brings up the question of representation in the fall and recovery of man. Adam's sin involved his whole posterity in ruin. He stood as their representative, and the gifts of God to him were intended for all his race. See Gen. 1:28; Ps. 115:16. But as none of Adam's posterity represented a race, none of them could involve his posterity by his action. And therefore none of them has sinned after the similitude of Adam's transgression. See the argument on representation in the fall and recovery, in Rom. 5:11-21.