The Third Angel's Message

“LET this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery [“a thing to be seized upon and held fast”] to be equal with God; but emptied himself, and took upon Him the form of a servant, and was made in the likeness of men” (Phil. 2:5-7).

In the first chapter of Hebrews, Christ’s likeness to God is set forth in greater detail than in any other one portion of Scripture.

This likeness to God set forth in the first chapter of Hebrews is introductory to the setting forth of His likeness to men in the second chapter of Hebrews. His likeness to God in the first chapter of Hebrews is the basis of true understanding of His likeness to men in the second chapter of Hebrews. And this likeness to God as given in the first chapter of Hebrews, is likeness, —not in the sense of a mere picture, or representation; but is likeness in the sense of being actually like in very nature, —the very “impress of His substance,” Spirit of Spirit, substance of substance, with God.

And this is His likeness to men: not merely in shape, in picture, or representation, but in nature, in very substance. Otherwise, the whole first chapter of Hebrews, with all its detail of information, is, in that connection, utterly meaningless and misplaced.

What, then, is this truth of Christ made in the likeness of men, as given in the second chapter of Hebrews?

Bearing in mind the great thought of the first chapter, and the first four verses of the second chapter, —of Christ in contrast with the angels, higher than the angels, as God, —we begin with the fifth verse of the second chapter, where begins the thought of Christ in contrast with the angels: lower than the angels, as man.

So we read: “For unto the angels has he not put in subjection the world to come, whereof we speak. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that you visit him? Thou made him a little lower than the angels; thou crowned him with glory and honor, and didst set him over the works of thy hands: 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. But we see Jesus” (Heb. 2:5-9).

That is to say, God has not put into subjection to the angels the world to come; but He has put it in subjection to man: yet not the man to whom it was originally put in subjection; for though it was so, now we see it not so. The man lost his dominion, and, instead of having all things in subjection under his feet, he himself is now in subjection to death. And he is in subjection to death only because he is in subjection to sin; for “by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned” (Rom. 5:12). He is in subjection to death because he is in subjection to sin; for death is the only wages of sin.

Nevertheless, it stands eternally true that not unto the angels hath He put in subjection the world to come, but unto man. And, now, JESUS CHRIST is THE MAN.

For, though having been put in subjection to man, and though now we see it not so; though man was given the dominion over all, and now we see that dominion lost to that particular man; yet we do “see Jesus,” as man, come to regain that original dominion. We do “see Jesus,” as man, come to have all things put in subjection under Him.

That man was the first Adam; this other Man is the last Adam. That first Adam was made a little lower than the angels; this last Adam, Jesus, we also see “made a little lower than the angels.”

That first man did not remain in the position where he was made, “lower than the angels.” He lost that and went still lower, and became subject to sin, and in that, subject to suffering, even to the suffering of death.

And the last Adam we see in the same place, in the same condition: “We see Jesus, who was made a little lower than the angels for the suffering of death.” And again: “Both He that sanctifies and they who are sanctified are all OF ONE.”

He which sanctifies is Jesus. They who are sanctified are men of all nations, kindreds, tongues, and peoples. And one man sanctified, out of any nation, any kindred, any tongue, or any people, is divine demonstration that every soul of that nation, kindred, tongue, or people might have been sanctified. And Jesus’ having become one with these, that He might bring them to glory, is proof that He is one with mankind together; that He, as man, and all men themselves, are “all of one: for which cause He is not ashamed to call them brethren.”

Therefore, as He was in heaven, He was higher than the angels, as God; so, as He was on earth, He was lower than the angels, as man. As when He was higher than the angels as God, He and God were of one; so when He was on the earth, lower than the angels as man, He and man are “of one.” So that, just as certainly as, on the side of God, Jesus and God are of one—of one Spirit, of one nature, of one substance; so, on the side of man, Christ and man are “of one”—of one flesh, of one nature, of one substance.

And so it is further written: “Forasmuch then as the children are partakers of flesh and blood, He also himself likewise took part of the same.” As man, Christ is of the same flesh as is that of men. As man, He is of the same blood as is that of men. He is of “the same” flesh and blood as are the children of men. They are “all of one.”

And so it is further written: “Wherefore in all things it behoved Him to be made like unto his brethren.”

The likeness of Christ to God is in substance as well as in form. And the likeness of Christ to man is in substance as well as in form. Otherwise, there is no meaning at all in the first chapter of Hebrews as introductory to the second chapter; no meaning at all in the parallels of contrast between the first and second chapters; and the first chapter is utterly out of place, and empty, as a basis of instruction to the second chapter.

Please think carefully on these two chapters till this time next week, when they will be considered further.