 |  |
"Wherefore He is able also to save them to the uttermost that come unto God by Him,
seeing He ever liveth to make intercession for them."
The destruction of Satan, death and its power by the Lord Jesus, is characteristic of
Paul's ministry:
". . . . . our Saviour Jesus Christ, Who hath abolished death, and hath brought life and
immortality to light through the Gospel" (II Tim. 1: 10). "So when this corruptible shall
have put on incorruption, and this mortal shall have put on immortality, then shall be
brought to pass the saying that is written. Death is swallowed up in victory. O death,
where is thy sting? O grave, where is thy victory?" (I Cor. 15: 54, 55).
This is another peculiar link with Hebrews:
"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 . . . . ." (Heb. 2: 14).
So also is the thought that Christ, having died once, will never die again. His one
sacrifice for sin is all-sufficient, and never to be repeated:
"Knowing that Christ being raised from the dead dieth no more; death hath no more
dominion over Him. For in that He died, He died unto sin once; but in that He liveth, He
liveth unto God" (Rom. 6: 9-10).
". . . . . But now once in the end of the world hath He appeared to put away sin by the
sacrifice of Himself . . . . . So Christ was once offered to bear the sins of many . . . . ."
(Heb. 9: 26-28).
"But this man, after He had offered one sacrifice for sins for ever, sat down on the
right hand of God" (Heb. 10: 12).
Though we must be careful with the `alls' and `everys' of Scripture, there is another
doctrinal link between II Corinthians and Hebrews:
". . . . . Because we thus judge, that if one died for all, then were all dead: and that
He died for all, that they which live should not henceforth live unto themselves . . . . ."
(II Cor. 5: 14, 15).
"But we see Jesus . . . . . for the suffering of death, crowned with glory and honour;
that He by the grace of God should taste death for every man" (Heb. 2: 9).
Both Hebrews and Paul's epistles treat the law of Moses in a special way. The law
cannot save, give righteousness, inheritance or life, and has been done away as a means
of salvation:
". . . . . for if righteousness come by the law, then Christ is dead in vain" (Gal. 2: 21).
"For if the inheritance be of the law, it is no more of promise: but God gave it to
Abraham by promise" (Gal. 3: 18).
". . . . . for if there had been a law given which could have given life, verily
righteousness should have been by the law" (Gal. 3: 21).
"Christ is become of no effect unto you, whosoever of you are justified by the law; ye
are fallen from grace" (Gal. 5: 4).
"For there is verily a disannulling of the commandment going before for the weakness
and unprofitableness thereof" (Heb. 7: 18).