Hebrews 2
EdwardsHebrews 2:1
Heb. 2:1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let (them) slip. Here in his Blank Bible, Edwards noted the ever-present danger of professed believers lapsing into apostasy:
[So therefore we ought to give the more earnest heed] i.e., if Christ be so much greater than the angels, we ought to give earnest heed for that not giving heed to the word spoken by them was severely punished as he observes in the next verse. lest at any time we should let them slip] i.e., by not keeping them in practice in the same sense as Christ speaks of keeping his commandment. We should keep it as a jewel committed to our care that were apt to loose or apt to slip from us. He that don’t persevere in obedience lets the command slip. The thing which the apostle here warns against is apostasy the same that he is abundant in warning against in other parts of this epistle Hebrews 3:6; Hebrews 3:12-14; chap. Hebrews 4:1-11; chap. 6 throughout; chap. Hebrews 10:23-25 to the end; chap.
Hebrews 12:1-4; Hebrews 12:15; Hebrews 12:16; Hebrews 12:17; Hebrews 12:25, to the end; chap. Hebrews 13:1; Hebrews 13:7-9; Hebrews 13:13; Hebrews 13:14; Hebrews 13:20; Hebrews 13:21 This theme was so central in Edwards’ preaching we would be surprised if there were not a sermon on the text. The anticipated sermon opens with a reminder that the preceding chapter had revealed God’s speaking through his Son. Giving earnest heed is therefore necessary because we are in constant danger of losing these things. The doctrine of this MS sermon preached February 1733/4 is: “When we have heard the word of God we ought to give earnest heed that we don’t lose what we have heard.” First, Edwards explains the meaning of this warning. There are many who come to service who pay no attention and could give no more account than if they had stayed home. They are rather losing an opportunity to hear. Others hear and understand but when they leave think no more of it and then lose it. Still others hear and are convicted but lose their convictions by not giving heed. A fourth group have “impressions” and their affections are stirred but lost. Even the godly may experience this. “Thorny ground” hearts give some attention but lose even their resolutions. The reasons for giving heed are numerous. Ministers speak by divine authority and ought to be earnestly heard especially as they speak in the name of the Lord. God has given earnest heed to communication and it more greatly behooves his hearers to pay attention to what he communicates. This is especially so since we may never hear again and become worse than the lost who never hear. Not only is the sermon interesting in itself but especially as it is near the time when the first awakening in Northampton is beginning.
Heb. 2:2
Hebrews 2:2
Heb. 2:2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;
This text is really part of the next and as such focuses Edwards’ attention on the consequence of not giving earnest heed.
Heb. 2:3
Hebrews 2:3
Heb. 2:3. How shall we escape, if we neglect so great salvation: which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard (him); In his early sermon, The Justice of God in the Damnation of Sinners, Edwards related this text to the infinite guilt of sin:
The greatness of the benefits offered: which appears in the greatness of the deliverance, which is from inexpressible degrees of corruption and wickedness of heart and life, the least degree of which is infinitely evil; and from misery that is everlasting; and in the greatness and glory of the inheritance purchased and offered, Hebrews 2:3. “How shall we escape, if we neglect so great salvation?”
The History of Redemption locates this text in the Old Testament development of doctrine.
If it was now first that men were stirred to get together in assemblies to help and assist one another in seeking God so as they never had done before, it argues something extraordinary as the cause, and could be from nothing but uncommon influences of God’s Spirit. We see by experience that a remarkable pouring out of the Spirit of God is always attended with such an effect, viz. a great increase of the performance of the duty of prayer. When the Spirit of God begins or works on men’s hearts, it immediately sets them to calling on the [name of the Lord]; as it was with Paul after the Spirit of God had laid hold of him, then the next news is behold he prayeth. So it has been in all remarkable pourings out of the Spirit of God that we have any particular account of in Scripture, and so it is foretold it will be at the great pouring out of the Spirit of God in the latter days. It is foretold that it will be poured out as a “spirit of grace and supplication”; Zephaniah 3:9 [“For then will I turn to the people a pure language, that they may all call upon the name of the Lord.”] And when it is said then began men to call upon the name of the Lord, no more can be understood by it than that this was the first remarkable season of this nature that ever was; it was the beginning or the first of such a kind of work of God. Such a pouring out of the Spirit of God, after such a manner, such an expression is commonly used in Scripture; so 1 Samuel 14:35, “And Saul built an alter unto the Lord: the same was the first altar which he built unto the Lord.” In the Hebrew it is as you may see in the margin, “that altar he began to build unto the Lord,” Hebrews 2:3, “How shall we escape [if we so neglect so great salvation;] which [at first] began to be spoken [by the Lord.]”
Later in the same work, observation of the urgency of the text is stressed.
O that you who live negligent of this salvation, would consider what you do; what you have had from this subject, may show you what reason there is in that of the Apostle, Hebrews 2:3, “How shall we escape, if we neglect [so great salvation].” And in that Acts 13:41, “Behold, ye despisers, and wonder, and perish.” God looks on such as you as great enemies of the cross of Christ, and adversaries and despisers of all the glory of this great work. And if God has made such an account of the glory of salvation as to destroy many nations, and so often overturn all nations, to prepare the way for the glory to his Son in this affair, how little account will he make of the lives and souls of ten thousand such opposers and despisers as you, that continue impenitent, in comparison of that glory. When he shall hereafter come and find that your welfare stands in the way of that glory, why surely you shall be dashed to pieces, as a potter’s vessel, and trodden down as the mire of the streets. God may through wonderful patience bear with wicked, careless sinners for a while but he will [not long] bear with such despisers of his dear Son and his great salvation, the glory of which he has had so much at heart, before he will utterly consume them without remedy or mercy.
In the sermon lecture on Ephesians 3:10 admiring the wisdom of God, Hebrews 2:3 is seen as revealing a negative effect of the revelation of the gospel. Unlike the sermon on the preceding text the one on 2:3 was preached after the Great Awakening in the mid-forties. We have only an Andover copy of the missing original manuscript. Beginning on a somber tone, Edwards informs his congregation that if disobedience to the Word of God in the Old Testament brought punishment they could not hope to escape far greater light. In this sermon he associates the word spoken by angels with that at Mt. Sinai and finds the message of Heb 2:3 to be, “They that neglect so great salvation as is offered in the gospel, do bring themselves into exceeding danger of damnation.” The salvation offered is very great. No previous revelation of God compares with that in Christ himself. It is far greater than deliverance of Noah’s family by flood, or Israel from Egypt. This deliverance is from sin and hell. The good offered is as much greater as heaven is than its type, Canaan. By the same token, neglect is so much more worthy of damnation. What can God do more than offer such salvation? Edwards warns his people that if they reject deliverance from sin they reject deliverance from hell. The application consists of an extended awakening appeal. Edwards hears the objection of some that they cannot of themselves accept Christ. No, but you can reject him. “God is the fountain of all light, and therefore you must be the fountain of all darkness.” If faith is from God, unbelief is from you. It is no argument that a man cannot poison himself because he cannot cure himself. That your sin does not trouble you is argument of guilt that you have no sense of the greatness of this sin, he concluded. If this sermon was delivered in the mid-forties after the Great Awakening and at the beginning of the great strain between Edwards and his congregation that would explain the ever greater urging against ever deeper neglect. The very justification by sinners that only God could give faith may have become a dug-in defense of those who remained without faith after two great revivals in Northampton. Edwards will not let them off his gospel hook by that commonly attempted escape from ever greater neglect of the divine offer of so great salvation. His unbelieving people had no excuse. The offer was God’s; neglecting the escape offered was theirs.
Hebrews 2:4
Heb. 2:4. God also bearing (them) witness, both with signs and wonders, and with diverse miracles, and gifts of the Holy Ghost, according to his own will. The exposition of this text shows as nothing else in this Hebrews commentary (with the possible exception of Heb 11:1), Edwards as apologist. Here he notes that
the word “witness,” or “testimony” is often used in the New Testament; where such terms often signify, not only a mere declaring and asserting a thing to be true, but holding forth evidence from whence a thing may be argued and proved to be true. Thus (Hebrews 2:4), God is said to bear witness, with signs and wonders, and diverse miracles, and gifts of the Holy Ghost. Now these miracles, here spoken of, are called God’s witness, not because they are of the nature of assertions, but evidences and proofs. So: “Long time therefore, abode they speaking boldly in the Lord; which gave testimony unto the word of his grace; and granted signs and wonders to be done by their hands” (Acts 14:3). And: “But I have greater witness than that of John; for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me” (John 5:36). Again, “The works that I do in my Father’s name, they bear witness of me” (John 10:25).
So the water and the blood are said to bear witness (1 John 5:8), not that they spake or asserted anything, but they were proofs and evidences. So God’s works of providence, in the rain and fruitful seasons, are spoken of as witnesses of God’s being and goodness, i.e. they were evidences of these things.
And when the Scripture speaks of the seal of the Spirit, it is an expression which properly denotes, not an immediate voice or suggestion, but some work or effect of the Spirit, that is left as a divine mark upon the soul, to be an evidence, by which God’s children might be known. The seals of princes were the distinguishing marks of princes: and thus God’s seal is spoken of as God’s mark, “Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:3); together with: “Set a mark upon the foreheads of the men that sign and that cry for all the abominations that are done in the midst thereof” (Ezekiel 9:4). When God sets his seal on a man’s heart by his Spirit, there is some holy stamp, some image impressed and left upon the heart by the Spirit, as by the seal upon the wax. And this holy stamp, or impressed image, exhibiting clear evidence to the conscience, that the subject of it is the child of God, is the very thing which in Scripture is called the seal of the Spirit, and the witness, or evidence of the Spirit. And this image enstamped by the Spirit on God’s children’s hearts, is his own image: that is the evidence by which they are known to be God’s children, that they have the image of their Father stamped upon their hearts by the Spirit of adoption. Seals anciently had engraven on them two things, viz. the image and the name of the person whose seal it was.
Therefore when Christ says to his spouse, “Set me as a seal upon thine heart, as a seal upon thine arm” (Son 8:6); it is as much as to say, let my name and image remain impressed there. The seals of princes were wont to bear their image; so that what they set their seal and royal mark upon, had their image left on it.
It was the manner of princes of old to have their image engraven on their jewels and precious stones; and the image of Augustus engraven on a precious stone, was used as the seal of the Roman emperors, in Christ’s and the apostle’s times. And the saints are the jewels of Jesus Christ, the great potentate, who has the possession of the empire of the universe: and these jewels have his image enstamped upon them, by his royal signet, which is the Holy Spirit. And this is undoubtedly what the Scripture means by the seal of the Spirit; especially when it is stamped in so fair and clear a manner, as to be plain to the eye of conscience; which is what the Scripture calls our spirit. This is, truly an effect that is spiritual, supernatural, and divine. This is, in itself, of a holy nature, being a communication of the divine nature and beauty. That kind of influence of the Spirit which gives and leaves this stamp upon the heart is such that no natural man can be the subject of any thing of the like nature with it.
This is the highest sort of witness of the Spirit, which it is possible the soul should be the subject of: if there were any such thing as a witness of the Spirit by immediate suggestion or revelation, this would be vastly more noble and excellent, and as much above it as the heaven is above the earth. This the devil cannot imitate: as to an inward suggestion of the Spirit of God, by a kind of secret voice speaking, and immediately asserting and revealing a fact, he can do that which is a thousand times so like to this, as he can to that holy and divine effect, or work of the Spirit of God, which has been now spoken of.
Hebrews 2:5
Heb. 2:5. For unto the angels hath he not put in subjection the world to come, whereof we speak.
In the following Blank Bible note Edwards sees this verse as indication that Christ himself was the greatest apologetic argument:
For unto the angels] The mentioning in the foregoing verse God’s bringing those that heard witness by signs and wonders and diverse miracles and gifts of the Holy Ghost, leads the apostle to observe this honour that Christ has above the angels that God had put in subjection to him the world to come.
Whereof we speak] In these words the apostle probably has reference to where he had spoken before Hebrews 1:2 of Christ’s being appointed heir of all things and verse 13 of God’s saying to him, Sit on my right hand, till I make thine enemies thy footstool.
World to come] See Bp Kidder’s Dem[onstration] Part 3, pp. 162-165. See Miscell. B. 9 p. 1, etc.
Note Edwards’ use of miracles here. The main point stressed throughout this long paragraph is that “miracles,” “wonders” and the like are in the Bible, witnesses not as declarations but as evidence or proof. This is in line with what we have seen in the opening sections of this volume.
Heb. 2:6
Hebrews 2:6
Heb. 2:6. But one in a certain place testified, saying, What is man, that thou are mindful of him? or the son of man, that thou visitest him?
Blank Bible 2:6 vid. note on Psa. 8:6 etc. This note is as follows:
“5.6.7.8.9. for thou hast made him a little lower than the angels. The Psalmist is here admiring and praising the wonderful goodness and condescension of God to men in his ? the human nature to such dignity and honour. Now the advancement of the human nature or crowning of it with glory and honour is told there was that that was done at God’s first work when God first created man whereby God gave him dominion over the lower world and the other creatures in it herein making man but a little lower than the angels those thrones dominions principalities and powers above. And as man was made in the image of God, so hereby he had given him an image of God’s authority and dominion. He was placed here as God’s *(?)p.401 vicegerent?, and hereby there was given a specimen and shadow of the second and greatest exaltation which God designed the human nature for, which design of God probably had been declared in heaven among the angels before now. They now saw a specimen of it in man’s dominion over the creatures.
Secondly the second exaltation or crowning with glory and honour of which this was but a shadow is that which is performed in God’s second work in actual uniting the human nature to the divine whereby the human nature was exalted not only to an honour and dominion that was an image of God’s but actually to God’s honour and dominion, whereby he had indeed in the most extensive sense dominion over all the works of God’s hands and had all things put under his feet. That person in the human nature that is the head and representative of the rest is thus exalted and the rest that are his members & are united to him are partakers with him in this exaltation.
Now the Holy Ghost in this place has respect to both these exaltations of the human nature as it is exceeding common for the Holy Ghost to speak of the shadow and the thing shadowed forth of the lesser and the greater of the same kind both under one. He speaks most directly and expressly of the first but he has an ultimate and perhaps a principal respect to the latter. I believe he has a principal respect to the latter in the 2d verse…. and that the enemy and avenger there spoken of is the devil who can’t bear to see the human nature so exalted.
The words in the 6th verse: Thou madest him a little lower than the angels are spoken in different senses as they relate to man in his first creation and to the man Christ Jesus but yet in both as a great work of bounty (?) and condescension to the human nature or mankind.
Hence we may understand why the apostle applies this place as he does Hebrews 2:6 . The first words in the 5th verse are spoken with a more special reference to man’s first exaltation & best agrees with that where Christ in the 24[th chapter] of Matthew prophecies of the destruction of Jerusalem and the end of the world under one. There are some expressions do much best [better] agree with the one as others with the other. See Miscel[lany] No. 702 page 91 (?) in quarto p. 40 about the middle of the page.
Heb. 2:7
Hebrews 2:7
Heb. 2:7. Thou madest him a little lower than the angels; thou crownedst him with glory and honour, and didst set him over the works of thy hands: Thou madest him a little lower than the angels] Mr. Charnock understands it as it is in the margin. See vol. 2 of his works p. 1093. ß?a???t? a little while, a short space. This place in the 8th Psalm here refer’d to as they are (?) to the mind of the Holy Ghost are to be understood in different senses of both Adams so this which is capable of two interpretations viz. a little degree, & a little while is to be applied in one sense to one & in another to the other.
Original Sin has a valuable comment on 2:7:
But besides the sense in which the posterity of Noah in general partake of these blessings of dominion over the creatures, etc., Noah himself, and all such of his posterity as have obtained like precious faith with that exercised by him in offering his sacrifice, which made it a sweet savor, and by which it procured these blessings, have dominion over the creatures, through Christ, in a more excellent sense than Adam in innocency; as they are made kings and priests unto God and reign with Christ, and all things are theirs, by a Covenant of Grace. They partake with Christ in that dominion over the beasts of the earth, the fowls of the air, and fishes of the sea, spoken of in the 8th Psalm; which is by the Apostle interpreted of Christ’s dominion over the world (1 Corinthians 15:27 and Hebrews 2:7). And the time is coming, when the greater part of the posterity of Noah and each of his sons, shall partake of this more honorable and excellent dominion over the creatures, through him in whom all the families of the earth shall be blessed. Neither is there any need of supposing, that these blessings have their most complete accomplishment until many ages after they were granted, any more than the blessing on Japhet, expressed in those words, “God shall enlarge Japhet, and he shall dwell in the tents of Shem.”
An outline type of sermon lecture was delivered in March 1743 on Hebrews 2:7; Hebrews 2:8 : “All the works and dispensations of God in all parts of the creation and in all ages of it are such as shew forth the infinite value God has for and delight he has in his Son.” Citing Proverbs 8 Edwards claims that the love between the Father and the Son constitutes the eternal happiness of the Godhead. The Father delights in his Son two ways: in his divine substance and in his office as God-man. “True love is no transient (?) affection” and God is determined to give testimony and manifestation to this love. All the works of God are for that purpose including creation and redemption. This summary of The History of Redemption (1739) and anticipation of The End for Which God Created the World (1755) sees all creation and redemption as for the Son and the securing of his bride the church. The second sermon gives six reasons for all this and the application contains no less than eleven points for “instruction.” Heb. 2:8
Hebrews 2:8
Heb. 2:8. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing (that is) not put under him. But now we see not yet all things put under him. Blank Bible comment:
[But now we see not yet all things put under Him.] In these words the apostle has respect to what he had said before verse 5 - signifying that it was the world to come or a certain future state of things wherein all things were to be subjected to Christ.
The Humble Attempt cites our text as an additional basis for promoting a world-wide union in prayer:
It is natural and reasonable to suppose, that the whole world should finally be given to Christ, as one whose right it is to reign, as the proper heir of him, who is originally the king of all nations, and the possessor of heaven and earth: and the Scripture teaches us, that God the Father hath constituted his Son, as God-man, and in his kingdom of grace, or mediatorial kingdom, to be “the heir of the world,” that he might in this kingdom have “the heathen for his inheritance and the utmost ends of the earth for his possession,” (Hebrews 1:2; Hebrews 2:8; Psalms 2:6-8. The text is also put to use against Isaac Watts’s notion of the pre-existence of Christ’s human soul:
It is said, Hebrews 2:8, “Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him.” Here it is represented, that God the Father has put every individual thing under the power and government of another person, distinct from himself. But this cannot be true of the human soul of Christ, as it must be according to Dr. Watts’s scheme, let the powers of that be never so great, if they are not infinite. For things and circumstances, and dependencies and consequences of things in the world, are infinite in number; and therefore a finite understanding and power cannot extend to them: yea, it can extend to but an infinitely small part of the whole number of individuals, and their circumstances and consequences. Indeed, in order to the disposal of a few things in their motions and successive changes, to a certain precise issue, there is need of infinite exactness, and so need of infinite power and wisdom.
Heb. 2:9
Hebrews 2:9
Heb. 2:9. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man. This text, at the beginning of the section, is used to justify the argument in Freedom of the Will that Christ’s moral actions, though necessary, were virtuous and rewardable. Otherwise, they could not motivate Christians. In the midst of his highly “metaphysical” treatise, Edwards rests his argument on Bible statements.
If we judge by Scriptural representation of things, we have reason to suppose, that Christ took upon him our nature, and dwelt with us in this world, in a suffering state, not only to satisfy for our sins; but that he, being in our nature and circumstances, and under our trials, might be our most fit and proper example, leader and captain, in the exercise of glorious and victorious virtue, and might be a visible instance of the glorious end and reward of it; that we might see in him the beauty, amiableness, and true honor and glory, and exceeding benefit of that virtue, which it is proper for us human beings to practise; and might thereby learn, and be animated, to seek the like glory and honor, and to obtain the like glorious reward. See Hebrews 2:9-14, with Hebrews 5:8; Hebrews 5:9, and Hebrews 12:1; Hebrews 12:2; Hebrews 12:3; John 15:10; Romans 8:17; 2 Timothy 2:11; 2 Timothy 2:12; 1 Peter 2:19; 1 Peter 2:20; 1 Peter 4:13. But if there was nothing of any virtue or merit, or worthiness of any reward, glory, praise or commendation at all, in all that he did, because it was all necessary, and he could not help it; then how is here any thing so proper to animate and incite us, free creatures, by patient continuance in well doing, to seek for honor, glory, and virtue? Heb. 2:10
Hebrews 2:10
Heb. 2:10. For it became him, for whom (are) all things, and by whom (are) all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. This text points, according to Edwards, to “the End for which God Created the World”:
And when God is so often spoken of as the last as well as the first, and the end as well as the beginning, what is meant (or at least implied) is, that as he is the first efficient cause and fountain from whence all things originate, so he is the last final cause for which they are made; the final term to which they all tend in their ultimate issue. This seems to be the most natural import of these expressions; and is confirmed by other parallel passages, as Romans 11:36, “For of him, and through him, and to him are all things.” Colossians 1:16, “For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him.” Hebrews 2:10, “For it became him, by whom are all things, and for whom are all things.” In Proverbs 16:4, ’tis said expressly, “The Lord hath made all things for himself.”
And the manner is observable in which God is said to be the last, to whom, and for whom are all things. ‘Tis evidently spoken of as a meet and suitable thing, a branch of his glory; a meet prerogative of the great, infinite and eternal Being; a thing becoming the dignity of him who is infinitely above all other beings; from whom all things are, and by whom they consist, and in comparison with whom, all other things are as nothing.
If the passage points to End for the Creation of the World, it also points to means for its Redemption: the Satisfaction of Christ.
[T]he Spirit of God… gave him those terrible but sanctifying views. And so this is one way in which the Captain of our salvation is made perfect by sufferings; Hebrews 2:10, and verse Hebrews 2:9, and Luke 13:32. Thus Christ, before he was glorified, was prepared for that high degree of glory and joy he was to be exalted to, by being first sanctified in the furnace.
Hebrews 2:11
Heb. 2:11 Heb. 2:11. For both he that sanctifieth and they who are sanctified (are) all of one: for which cause he is not ashamed to call them brethren…. The Blank Bible gives Edwards’ understanding:
For both he that sanctifieth and they who are sanctified are all of one] This the apostle says here because he had called believers sons in the foregoing verse. They are all of one two ways. They are all of one heavenly Father, God and all of one earthly Father Adam.
Although Westra has written that, “Among Edwards’ unpublished sermons are many which deal with the word and its important internal and external effects on hearers…. Hebrews 2:11….” we find no MS sermon on Hebrews 2:11 or any record of one preached. Heb. 2:12
Hebrews 2:12
Heb. 2:12. Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. Edwards cites this in Freedom of the Will while showing that though wickedness was prophesied and certain it was nonetheless culpable. Apparently he meant Hebrews 2:10 rather than Hebrews 2:12 :
It was foretold under the Old Testament, that Messiah should suffer greatly through the malice and cruelty of men; as largely and fully set forth (Psalms 22, applied to Christ in the New Testament, Matthew 27:35; Matthew 27:43; Luke 23:34; John 19:24; Hebrews 2:12). And likewise in Psalms 69, which, it is also evident by the New Testament, is spoken of Christ (John 15:25; John 7:5, etc.; and John 2:17; Romans 15:3; Matthew 27:34; Matthew 27:48; Mark 15:23; John 19:29). The same thing is also foretold, Isaiah 53 and Isaiah 50:6 and Micah 5:1. This cruelty of men was their sin, and what they acted as moral agents. It was foretold, that there should be an union of Heathen and Jewish rulers against Christ (Psalms 2:1; Psalms 2:2, compared with Acts 4:25-28). It was foretold, that the Jews should generally reject and despise the Messiah (Isaiah 49:5-7; Isaiah 53:1-3; Psalms 22:6; Psalms 22:7; Psalms 69:4; Psalms 69:8; Psalms 69:19; Psalms 69:20).
And it was foretold, that the body of that nation should be rejected in the Messiah’s days, from being God’s people, for their obstinacy in sin (Isaiah 49:4-7; Isaiah 8:14-16, compared with Romans 10:19; Romans 10:21). It was foretold, that Christ should be rejected by the chief priests and rulers among the Jews (Psalms 118:22, compared with Matthew 21:42; Acts 4:11; 1 Peter 2:4; 1 Peter 2:7).
Edwards is on target again in End of Creation: Ezekiel 20:34-35; Ezekiel 20:37-38, “And I will bring you out from the people, and will gather you out of the countries whither ye are scattered…. And I will bring you into the wilderness of the people; and there I will plead with you, as I pleaded with your fathers in the wilderness of the land of Egypt…. And I will bring you into the bond of the covenant. And I will purge out the rebels…. And ye shall know that I am the Lord.” Verse 42, “And ye shall know that I am the Lord, when I shall bring you into the land of Israel.” Verse 44, “And ye shall know that I am the Lord, when I have wrought with you for my name’s sake.” See also Ezekiel 28:25-26; Ezekiel 36:11; Ezekiel 37:6; Ezekiel 37:13.
This is also spoken of as a great end of the work of redemption of Jesus Christ: both of the purchase of redemption by Christ, and the application of redemption. Romans 3:25-26, “Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness… To declare I say, at this time his righteousness: that he might be just, and the justifier of him that believeth in Jesus.” Ephesians 2:4; Ephesians 2:7, “But God who is rich in mercy, etc…. That he might show the exceeding riches of his grace, in his kindness towards us through Jesus Christ.” Chap. 3:8-10, “To preach among the Gentiles the unsearchable riches of Christ, and to make all men see, what is the fellowship of that mystery which, from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent that now unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God.” Psalms 22:21-22, “Save me from the lion’s mouth. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee,” compared with Hebrews 2:12 and John 17:26. Isaiah 64:1-2, “O that thou wouldest rend the heavens… to make thy name known to thine adversaries. Heb. 2:13
Hebrews 2:13
Heb. 2:13. And again, I will put my trust in him. And again, Behold I and the children which God hath given me. The John 14:27 sermon “On the Peace which Christ Gives His True Followers” explains Hebrews 2:13 :
Men in their wills or testaments most commonly give their estates to their children. So believers are in Scripture represented as Christ’s children. Hebrews 2:13, “Behold I, and the children which God hath given me.” Men most commonly make their wills a little before their death. So Christ did, in a very special and solemn manner, make over and confirm to his disciples the blessings of the new covenant, on the evening before the day of his crucifixion, in that discourse of which my test is a part. The promises of the new covenant were never so particularly expressed, and so solemnly given forth by Christ in all the time that he was upon earth, as in this discourse. Christ promises them mansions in his Father’s house, John 14:1-3.
Here he promises them whatever blessings they should need and ask in his name, chap. John 15:7; John 14:23; John 14:24. Here he does more solemnly and fully than anywhere else, give forth and confirm the promise of the Holy Spirit, which is the sum of the blessings of the covenant of grace, John 14:16; John 17:26; John 15:25; John 16:7. Here he promises them his own and his Father’s gracious presence and favor, chap. John 14:18; John 19:20; John 19:21. Here he promises them peace in the text.
Here he promises them his joy, chap. John 15:11. Here he promises grace to bring forth holy fruits, John 15:11. And victory over the world, chap. John 16:33. And indeed there seems to be nowhere else so full and complete an edition of the covenant of grace in the whole Bible, as in this dying discourse of Christ with his eleven true disciples.
Heb. 2:14
Hebrews 2:14
Heb. 2:14. 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;
Hebrews 2:15
Heb. 2:15. And deliver them, who through fear of death were all their lifetime subject to bondage.
Edwards preached an outline sermon in September of 1748 on Hebrews 2:15 whose theme was to: 1. Represent something of the miserable bondage they are subject to that are without any reasonable support against the fears of death; 2. Speak of the deliverance that is to be had by an interest in Christ.
Heb. 2:16
Hebrews 2:16
Heb. 2:16. For verily he took not on (him the nature) of angels; but he took on (him) the seed of Abraham. The Blank Bible: The particle “for” connects the verse with the 14th with these words for as much as the children are partakers of flesh and blood he also partook of the same. The apostle mentions the angels here because he had been speaking in the foregoing part of the chapter of Christ’s being made lower than the angels, and of the privilege of the saints above the angels in the latter part of the foregoing chapter in that and this being united to Christ that was so much above the angels. The angels were all their ministering spirits. What the apostle says in this verse shows that unspeakable and infinite privilege so that ’tis the elect angels that the apostle has the most direct respect to in this verse.
In October of 1745 Edwards preached an outlinish sermon on Hebrews 2:16 the subject of which was: “Christ’s taking on the seed of Abraham.” In September of the next year this text and theme are a part of the installation sermon for the Rev. Mr. Samuel Buell as pastor at East Hampton in Long Island:
The mutual joy of Christ and his church is like that of bridegroom and bride, in that they rejoice in each other, as those that they have chosen above others, for their nearest, most intimate, and everlasting friends and companions. The church is Christ’s chosen: Isaiah 41:9, “I have chosen thee, and not cast thee away:” chap. Isaiah 48:10, “I have chosen thee, in the furnace of affliction.” How often are God’s saints called his elect or chosen ones? He has chosen them, not to be mere servants, but friends: John 15:15, “I call you not servants, but I have called you friends.” And though Christ be the Lord of glory, infinitely above men and angels, yet he has chosen the elect to be his companions; and has taken upon him their nature; and so in some respect, as it were, levelled himself with them, that he might be their brother and companion. Christ as well as David, calls the saints his brethren and companions: Psalms 122:8, “For my brethren and companions’ sake I will now say, Peace be within thee.” So in the book of Canticles, he calls his church his sister and spouse. Christ hath loved and chosen his church as his peculiar friend, above others: Psalms 135:4, “The Lord hath chosen Jacob unto himself, and Israel for his peculiar treasure.” As the bridegroom chooses the bride for his peculiar friend, above all others in the world, so Christ has chosen his church for a peculiar nearness to him, as his flesh and his bone, and the high honor and dignity of espousals above all others, rather than the fallen angels, yea, rather than the elect angels.
For verily, in this respect, “he taketh not hold of angels, but he taketh hold of the seed of Abraham;” as the words are in the original, in Hebrews 2:16. he has chosen his church above the rest of mankind, above all the Heathen nations, and those that are without the visible church, and above all other professing Christians: Son 6:9, “My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her.” Thus Christ rejoices over his church, as obtaining in her that which he has chosen above all the rest of the creation, and as sweetly resting in his choice. Psalms 132:13; Psalms 132:14, “The Lord hath chosen Zion; he hath desired it. This is my rest forever.” Heb. 2:17-18
Hebrews 2:17-18
Heb. 2:17-18. Wherefore in all things it behooved him to be made like unto (his) brethren, that he might be a merciful and faithful high priest in things (pertaining) to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted. In Freedom of the Will, Edwards is arguing that Christ’s being determined to be righteous did not preclude his virtue in so being and cites Hebrews 2:18 as partial support:
I may add to all these things, that Jesus Christ, while here in the flesh, was manifestly in a state of trial. The last Adam, as Christ is called (1 Corinthians 15:45; Romans 5:14), taking on him the human nature, and so the form of a servant, and being under the law, to stand and act for us, was put into a state of trial, as the first Adam was. Dr. Whitby mentions these three things as evidences of persons being in a state of trial (on the Five Points, pp. 298, 299): namely, their afflictions being spoken of as their trials or temptations, their being the subjects of promises, and their being exposed to Satan’s temptations. But Christ was apparently the subject of each of these. Concerning promises made to him, I have spoken already.
The difficulties and afflictions he met with in the course of his obedience, are called his temptations or trials (Luke 22:28), “Ye are they which have continued with me in my temptations,” or trials. Hebrews 2:18, “For in that he himself hath suffered, being tempted [or tried] he is able to succor them that are tempted.” And chap. Hebrews 4:15, “We have not an High Priest, which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” And as to his being tempted by Satan, it is what none will dispute.