The Power of God Unto Salvation

I. THE REVELATION OF MAN

But one hath somewhere testified, saying, What is man, that Thou art mindful of him? Or the son of man, that Thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor; Thou didst put all things in subjection under his feet. For in that He subjected all things unto him, He left nothing that is not subject to him. But now we see not yet all things subjected to him. But we behold Him who hath been made a little lower than the angels, even Jesus, because of the suffering of death, crowned with glory and honor.—Heb. 2:6–9. (R. V.)

These words form the beginning of a marvelous passage the subject of which is Christ our Representative. That He might become our Representative, the inspired writer teaches, it was needful that He should identify Himself with us. Therefore it was that He became man.

Language had been exhausted to exhibit the divine dignity of our Representative. In contrast with those men of God, the prophets, in whom God dwelt and through whom God spoke, He is called a Son through whom the worlds were made and by the word of whose power all things are upheld; who is the effulgence of God’s glory and the very impression of His substance. In contrast with the most exalted of the creatures of God, the angels, He is given the more excellent name of the Son of God, His firstborn, whom all the angels of God shall worship; nay, He is given the name of the almighty and righteous God Himself, of the eternal Lord, who in the beginning laid the foundations of the earth and framed the heavens, and who shall abide the same when heaven and earth wax old and pass away.

Language is now exhausted to emphasize the perfection of the identification of this divine being with the children of men, when He who by nature was thus infinitely exalted above angels was made, like man, a little lower than the angels … because of the suffering of death. It behooved Him, we are told, in all things to be made like unto His brethren; and since then the children are sharers in blood and flesh, He also Himself in like manner partook of the same, in order that through death He might bring to nought him that had the power of death, that is, the devil; and might deliver all them who through fear of death were all their lifetime subject to bondage. The emphasis is upon the completeness of the identification of the Son of God with the sons of men, that by His sufferings many sons might be brought unto glory. And the implication is that as He was thus so completely identified with us for His work, so we are equally completely identified with Him in the fruits of that work. He shared with us our estate that we might share His merit with Him.

There is a great deal more precious truth in this passage than we can profitably attempt to consider in a single discourse. The whole gospel of the grace of God is in it. I have chosen its initial words for my text, and I purpose to ask you to fix your attention on its initial thought—the perfect identification of Christ with man. And even this in only one of its aspects, viz.: the consequent revelation of man which is brought us by the man Christ Jesus. Because our Lord is the Son of God, the impressed image of God’s substance—as the stamp of a seal is the impressed image of the seal—His advent into our world was the supreme revelation of God. But, equally, because of His perfect identification with the children of men, partaking of their blood and flesh, and made in all things like unto men, He stands before us also as the perfect revelation of man. It behooves us to look with wondering eyes upon Him whom to see is to see the Father also, that we may learn to know God—the God and Father of our Lord Jesus Christ, who so loved the world, that He gave His only begotten Son, that whosoever believeth on Him should not perish, but have eternal life. It may also behoove us to look upon Him who is not ashamed to call us brethren, that we may learn to know man—the man that God made in His own image, and whom He would rescue from his sin by the gift of His Son.

The text assuredly fully justifies us in looking upon Christ as the revelation of man. It begins, as you observe, by adducing the language of the eighth Psalm, in which God is adoringly praised for His goodness to man in endowing him, despite his comparative insignificance, with dominion over the creatures. The psalmist is contemplating the mighty expanse of the evening sky, studded with its orbs of light, among which the moon marches in splendor; and he is filled with a sense of the greatness of the God the work of whose hands all this glory is. O Lord, our Lord, how excellent is Thy name in all the earth, who hast set Thy glory upon the heavens! He is lost in wonder that such a God can bear in mind so weak a thing as man. When I consider Thy heavens, the work of Thy fingers, the moon and the stars, which Thou hast ordained; what is man, that Thou art mindful of him, and the son of man, that Thou visitest him? But his wonder and adoration reach their climax as he recounts how the Author of all this magnificent universe has not only considered man, but made him lord of it all. In an inextinguishable burst of amazed praise he declares: Thou hast made him but little lower than the angels, and crownedst him with glory and honor. Thou madest him to have dominion over the works of Thy hands; Thou hast put all things under his feet. He enumerates the minor elements of man’s strange dominion, emphasizing its completeness and all-inclusiveness. All sheep and oxen, yea, and the beasts of the field; the fowl of the air, and the fish of the sea, whatsoever passeth through the paths of the seas. Nothing is omitted. So the praise returns upon itself and the Psalm closes with the repeated and now justified exclamation, O Lord, our Lord, how excellent is Thy name in all the earth! It is a hymn, you observe, of man’s dignity and honor and dominion. God is praised that He has dealt in so wondrous a fashion with mortal man, born from men, that He has elevated him to a position but little lower than that of the angels, crowned him with glory and honor, and given him dominion over all the works of His hands.

Now, observe how the author of this epistle deals with the Psalm. He adduces it as authoritative Scripture declaring indisputable fact. One hath somewhere testified, saying, What is man, that Thou art mindful of him? Or the son of man, that Thou visitest him? Thou madest him a little lower than the angels; Thou crownedst him with glory and honor; Thou didst put all things in subjection under his feet. He expounds its meaning accurately. For in that He subjected all things unto him, He left nothing that is not subject to him. And then he argues thus: But now we see not yet all things subjected to him. But we behold Him who hath been made a little lower than the angels, even Jesus, because of the suffering of death, crowned with glory and honor. That is, of course, in Jesus only as yet do we see in actual possession and exercise, in its completeness and perfection, that majesty and dominion which the inspired psalmist attributes to man. God has expressly subjected all things to man; man has obviously not entered into his dominion; but the man Jesus has. Therefore it is to Him that we are to look if we would see man as man, man in the possession and use of all those faculties, powers, dignities for which he was destined by his Creator. In this way the author of this epistle presents Jesus before us as the pattern, the ideal, the realization of man. Looking upon Him, we have man revealed to us.

I beg you to keep fully in mind that our Lord’s adaptation to reveal to us what man is, is based by the author of this epistle solely on the perfection of His identification with us in His incarnation. To the author of this epistle, our Lord in His own proper person is beyond all comparison with man. As God’s own Son, the effulgence of His glory and the impressed image of His substance, He is beyond comparison even with prophets and infinitely above angels. He became identified with us by an act of humiliation and for an assigned cause, viz.: for the sake of the suffering of death, that is, in order that He might be able to undertake and properly to fulfill His high-priestly work—as we are immediately instructed in detail. This act of humiliation is expressed here, for the sake of giving point to the argument, in language derived from the Psalm: He hath been made a little lower than the angels. Observe, then, the pregnant difference which emerges in the use of this phrase of man and of our Lord. That man was made but little lower than the angels marks the height of his exaltation: Thou didst make him a little lower than the angels, Thou didst crown him with glory and honor. That our Lord was made a little lower than the angels, marks the depth of His humiliation: We behold Jesus, who hath been made a little lower than the angels for the suffering of death. So wide is the interval that stretches between Him and man. He stoops to reach the exalted heights of man’s as yet unattained glory.

But the perfection of His identification with us consisted just in this, that He did not, when He was made a little lower than the angels for the suffering of death, assume merely the appearance of man or even merely the position and destiny of man, but the reality of humanity. Note the stress laid in the passage, on the reality of the humanity which our Lord assumed, when, as the inspired writer pointedly declares, He was made like to His brethren in all things. He was made like them in their physical nature: as they were sharers in blood and flesh, He also Himself in like manner partook of the same. He was made like them in their psychical nature: as they suffered and were tempted, He also Himself hath suffered being tempted. Jesus Christ is presented before us here as a true and real man, possessed of every faculty and capacity that belongs to the essence of our nature: as a veritable son of man," born of a woman, and brother to all those whom He came to succor. It is because He was in this true and complete sense what He so loved to call Himself, the Son of man—doubtless with as full reference to the eighth Psalm as to Daniel’s great apocalypse—that He reveals to us in His own life and conduct what man was intended to be in the plan of God.

We must keep these great facts in mind that we may preserve the point of view of the inspired writer, as we strive to follow him in looking upon Jesus as the representative man, in whose humanity man is revealed to us. He is not the representative man in the sense that man is all that He is. When He entered the sphere of human life, by the assumption of a human nature, He did not lay aside His Godhead. He is, while being all that man is, infinitely more. He is God as well as man. He is not the representative man in the sense that in Him the age-long process of man’s creation was first completed—that His exalted humanity is the goal toward which nature had been all through the aeons travailing, till now at last in Him the man-child comes to a tardy birth. He is the revelation of man only in the sense that when we turn our eyes toward Him, we see in the quality of His humanity God’s ideal of man, the Creator’s intention for His creature; while by contrast with Him we may learn the degradation of our sin; and happily also we may see in Him what man is to be, through the redemption of the Son of God and the sanctification of the Spirit. Let us think a little on these things.

And, first, in the quality of Christ’s manhood we may see the perfect man, the revelation of what man is in God’s idea of him, of what the Creator intended him to be.

And what is the quality of Jesus’ manhood? There is no other word to express it except the great word perfection. Sin? We cannot think of it in connection with Him. Those who companied with Him testify that He was without blemish and without spot; that He did no sin, neither was guile found in His mouth. The author of our epistle declares that He was separate from sinners, that He was, in the midst of temptation, without sin. The story of His life and sayings leaves us without trace of acknowledgment of fault on His own part, without betrayal of consciousness of unworthiness, without the slightest hint of inner conflict with sinful impulses.

And if the quality of His excellence is too positive to permit us even to speak of sin in connection with it, it is equally too universal to admit of adequate characterization. The excellences of the best of men may usually be condensed in a single outstanding virtue or grace by which each is peculiarly marked. Thus we speak of the faith of Abraham, the meekness of Moses, the patience of Job, the boldness of Elijah, the love of John. The perfection of Jesus defies such particularizing characterization. All the beauties of character which exhibit themselves singly in the world’s saints and heroes, assemble in Him, each in its perfection and all in perfect balance and harmonious combination. If we ask what manner of man He was, we can only respond, No manner of man, but rather, by way of eminence, the man, the only perfect man that ever existed on earth, to whom gathered all the perfections proper to man and possible for man, that they might find a fitting home in His heart and that they might play brightly about His person. If you would know what man is, in the height of His divine idea, look at Jesus Christ.

Is it not well for the world once to have seen such a man? How easy it is to accuse nature of our faults, to confront God with what we have wrought, and to seek to roll upon our Creator the responsibility for the creatures which our own deeds have made us. How easy to look upon corruption as the inevitable incident of existence for such beings as men; and to speak of sin as only the mark of our humanity. How easily a cynical temper waxes within us as we mix with men in the world’s marts and tread with them the devious paths of life. We mark their ways and ask, waiting, like Pilate, for no answer, Who shall show us any good? How easily our ideals themselves sink to what we fancy the level of human powers. We note the aims of those who strive about us. We note the aims of the great figures which flit across the pages of history, commanding the acclamation of all the ages. We look within at the seething caldron of passions and impulses of our own souls. Do not all these voices call us to one natural, one unavoidable issue? If in the far distance we faintly discover hanging above us the beckoning glimmer of some star of heaven—what is poor wingless man, that he should