The Power of God unto Salvation

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 throu”:h 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.

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