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is associated with purification from things of death, it leads outside the camp, it shares
the reproach for Christ, and counts it greater riches than the treasures of Egypt.
Sanctification of the Spirit is never once mentioned in Hebrews. It is always
connected with the sufferings of the captain of our salvation and His once offered
sacrifice for the purification from sins and uncleanness. It is utterly valueless as an aid to
exegesis simply to string together the occurrences of the word "sanctify" regardless of
their origin or context. The word here, as we have seen, has a special shade of meaning
which is closely related to the theme of the epistle to the Hebrews. It does not mean
every saved one by virtue of salvation, as it probably does in Rom. 1: 7. It is the title of
the many sons who through suffering are going on to glory. It is closely associated with
the captain and perfecter of faith, Who for the joy set before Him endured a cross,
despising the shame, and is set down at the right hand of God. It is a necessity in view of
the aionian salvation and inheritance.
The element of overcoming is often passed over in Heb. 10:, but it is there, and there
with a purpose. It immediately precedes the reference to the perfecting of the sanctified,
"from henceforth expecting till His enemies be made His footstool". Such sanctified
ones the great captain is not ashamed to call His brethren. The three quotations that
follow in Heb. 2: are designed to show the close association of Christ and His people.
This is particularly so in the second one where Christ uses the words, "I will put my trust
in Him". There we see Him trusting, in the days of His flesh, and it is there we find the
oneness with Him in this sanctification by suffering.
#19.
"Him who had the strength of death" (2: 14, 15).
pp. 87 - 91
"Forasmuch therefore as the children are partakers of flesh and blood, He also, in
like manner, partook of the same; in order that by means of death he might render
powerless him having the strength of death, that is the devil, and might set free those
who by fear of death were through all their life held in bondage" (Heb. 2: 14, 15).
The words of 5: 11, "all of one", here receive a fuller explanation. Those who were
sanctified and called His brethren were partakers of flesh and blood, and were also held
in bondage by the fear of death. The Lord too, their Redeemer, became partaker of the
same nature, submitted Himself to death, and rendered the devil powerless. Had the
passage meant merely to indicate the Lord's sympathy with our frailty, flesh alone would
have been used. "Flesh and blood" stand for human nature without reference to its deeds.
In other words, the Captain of our salvation became a real man "in like manner", "not in
show, nor in appearance, but in truth" (Chrysostom).
"The children" are first described as to their natural state--"common sharers of flesh
and blood"; then, as to their moral and dispensational condition, "held in bondage by fear
of death". The Saviour is first described as to His natural state--"He partook of the