ALL OF ONE
16
All of One
(Hebrews 2:11)
From one point of view, the great Sacrifice for sin was offered to God on our account, quite independently of
any act or association of our own. `In due time (course) Christ died for the ungodly' (Rom. 5:6). However, we miss
much, and our preaching and teaching suffer, if we do not perceive the richer and deeper doctrine embodied in the
Old Testament Kinsman Redeemer, and implied by such terms as `The Firstfruits of them that slept', or `For since
by man came death, by Man came also the resurrection of the dead' (1 Cor. 15:20,21). To this most wonderful and
essential aspect of redeeming love we now turn our attention.
As we have used a reference found in Hebrews chapter 2 as the title of this study, let us make a beginning there.
And first note how `oneness' is stated or implied in the context.
`All of One'
A 2:11
Oneness in sanctification `all of one'
B 2:14
Oneness in nature `He took part of the same'
C 2:14,15
Oneness in Death
B 2:16,17
Oneness. Not angels `Made like unto His
brethren'
A 2:18
Oneness in Temptation `He Himself'
If we go back into chapter 2 a little, we shall see that there is a further reference to this oneness. Angels are not
included, but it is Man, made a little lower than the angels, that is in view. So `We see Jesus, who was made a little
lower than the angels for the suffering of death' (Heb. 2:9) and that `Verily He took not on Him the nature of angels;
but He took on Him the seed of Abraham (Heb. 2:16).
As a consequence of this `oneness' we read:
`For which cause He is not ashamed to call them brethren' (Heb. 2:11).
This oneness of nature, this identification of the Saviour with the saved, is essential:
`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; And deliver them who
through fear of death were all their lifetime subject to bondage' (Heb. 2:14,15).
When we turn to Hebrews 10, we have another contrast instituted. This time not a contrast with `angels' but the
Old Testament ceremonial sacrifices, and once again the Redeemer is seen to be `man'.
`For it is not possible that the blood of bulls and of goats should take away sins. Wherefore ... He saith ... a body
hast Thou prepared Me ... Lo, I come ... we are sanctified through the offering of the body of Jesus Christ once
for all' (Heb. 10:4-10).
Yet once again, in chapter 13, in contrast with the Levitical law which ordained that the sacrifice was burnt
`without the camp', the epistle continues:
`Wherefore Jesus also, that He might sanctify the people with His own blood, suffered without the gate. Let us
go forth therefore unto Him without the camp' (Heb. 13:12,13).
It will be observed that Hebrews 2:11; 10:4-10 and 13:12 deal with sanctification. Leaving this most important
phase of redemption for a while, let us look at the way this `oneness' with the Redeemer as `Man' is associated with
Justification, which is the key word of the epistle to the Romans.