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No.14.
Light on the purpose from Heb. 2:
pp. 191 - 194
The second chapter of the epistle to the Hebrews is necessarily an integral part of the
epistle, and the interpretation of this chapter or any one verse in it cannot be attempted
without due regard to the purpose of the epistle and its structure as a whole.
Acknowledging this, we would nevertheless draw the reader's attention to several
elements of truth that emerge from a study of this chapter:
(1)
Angels evidently had some form of rule or jurisdiction in the past, but are not to hold a similar
role in "the world to come" (Heb. 2: 5).
(2)
Immediately following this statement is a quotation from Psa. 8: concerning man who was
made "for a little lower than the angels" who was a shadow or type of the Lord, "the last
Adam" (2: 6-9).
(3)
Something connected with the nature of Adam leads the Apostle to dwell upon the "oneness"
that has been established between the Redeemer and the redeemed, "all of one", "brethren",
"Behold I and the children which God hath given Me", "flesh and blood . . . . . He Himself
likewise took part of the same" (2: 11-15).
(4)
Immediately following this statement is the comment "For verily He took not on Him the nature
of angels; but He took on Him the seed of Abraham" (2: 16).
The earlier rule of angels that is in mind in Heb. 2: 5 is connected with the law as is
evident from verse two "For if the word spoken by angels . . . . . every transgression and
disobedience" and the Scriptures teach that the law of Mount Sinai was administered by
angels.
The epistle to the Galatians which has some features in common with Hebrews, and
may have been a "covering letter" sent with that epistle says:
"Wherefore then serveth the law? It was added because of transgressions, till the seed
should come to whom the promise was made; and it was ordained by angels in the hand
of a mediator" (Gal. 3: 19).
Stephen, also in his speech, says of Israel:
"Who have received the law by the disposition of angels, and have not kept it"
(Acts 7: 53).
The world to come of which the Apostle speaks, will not be put in subjection to
angels, but to man, who was made "for a short time" (brachus) "less" or "inferior" to the
angels. This man Adam was a type of Him Who was to come, to whom subjection over
all things foreshadowed. While the A.V. reads in Heb. ii 9 that the Saviour tasted death
for "every man", the following verse is more explicit and declares that He Who thus
tasted death for "all", brought many "sons" to glory. These subjects of grace are further
called "brethren" and "children" and the oneness which is stressed is a oneness not only
of spirit and of purpose, but of "flesh and blood", the Saviour fulfilling the dual role of
the Avenger of blood and the Kinsman Redeemer, indicated by the two words "destroy"