For unto the angels hath he not put in subjection, etc. The writer now resumes the subject of the exaltation of the Son of God over the holy angels. He proceeds to show that in that human nature in which he suffered death, he is raised to supreme glory and authority, and that man also is exalted in and through him. Notice -

I. THE DESTINY FOR WHICH MAN WAS CREATED. In certain aspects of his being man seems to be an insignificant creature, and to occupy a comparatively mean position in the universe. The psalmist, who is quoted in the text, refers to this: "When I consider thy heavens,... what is man?" etc. The word translated "man" denotes the weakness and frailty of our nature; and the words translated "son of man" point to man as "formed of the dust of the ground." Yet there are aspects in which man is great; and the destiny for which God created him is a glorious one. That destiny is briefly indicated in this quotation from Psalm 8:8. It consists in:

1. A high place in the Divine regard. As evidence of this we have a twofold fact.

(1) God graciously thinks of man. "Thou art mindful of him;" "I know the thoughts that I think toward you, saith the Lord, thoughts of peace, and not of evil." God's care of man, which is manifested in the provision which he has made for him, witnesses to his thought of him. What significance it gives to our life when we reflect that the Infinite thinks upon us and cares for us! How the fact tends to exalt our nature! What a consolation and inspiration it should be to us! "I am poor and needy, yet the Lord thinketh upon me."

(2) God graciously visits man. "Thou visitest him." The word used indicates a kindly visitation, as of "a physician visiting the sick." His visitation preserveth our spirits. His visits bring light and refreshment and joy. "His going forth is prepared as the morning, and he shall come unto us as the rain," etc. His visits are redemptive. "Blessed be the Lord God of Israel; for he hath visited and redeemed his people."

2. An exalted rank in creation. "Thou madest him a little lower than the angels." We have already called attention to the distinguished rank of angels in the universe, Man is only a little lower than they. "God created man in his own image, in the image of God created he him." Man's nature is intellectual He can reason, reflect, etc. It is spiritual. The body is the vesture of that which comes from God and returns to him. "There is a spirit in man," etc. It is moral. He can understand and feel the heinousness of the morally wrong, the majesty of the morally right. Conscience speaks within him. It is religious. He can love, admire, and adore. It is capable of endless progress. If man attains unto his Divine destiny he will for ever have to say, "It doth not yet appear what we shall be." Truly, "Thou madest him a little lower than the angels;" "a little less than Divine."

3. A position of kingly majesty and authority in this world.

(1) Here is regal majesty. "Thou crownedst him with glory and honor." The figure of coronation is intended to set forth the royal majesty which was conferred upon man, as of a kingly crown. Amongst creatures in this world he is royal in his faculties and capacities, and in his position.

(2) Here is regal authority. "Thou didst put all things in subjection under his feet," etc. The psalmist in the original passage amplifies this "all things:" "All sheep and oxen, yea, and the beasts of the field," etc. There is a reference to Genesis 1:26-28," Let them have dominion over the fish of the sea," etc. In this world man is God's vicegerent. He was made by his Creator to exercise dominion over all things and all creatures here.

II. THE FAILURE OF MAN TO REALIZE HIS TRUE DESTINY. "But now we see not yet all things put under him." It is unmistakably clear that at present man's sovereignty in the world is not complete. The scepter has slipped from his grasp. His dominion is contested. He has to contend against the creatures that were put in subjection unto him. The forces of nature sometimes scorn his authority and defy his power. Man has not now complete rule over his own being. His passions are sometimes insurgent against his principles. His senses are not always subordinate to his spirit. His appetites war against his aspirations. Sin has discrowned man. He has lost his purity, therefore has he lost his power. In his present condition he is far from realizing his glorious destiny.

III. THE DIVINE MEANS FOR ENABLING MAN TO REALIZE HIS DESTINY. "But we see Jesus, who was made a little lower than the angels," etc.

1. The Son of God has taken upon himself human nature. "We behold him who hath been made a little lower than the angels, even Jesus." "Who being in the form of God, deemed not his equality with God a thing to grasp at, but emptied himself, taking upon him the form of a servant, being made in the likeness of men." As man was "made a little lower than the angels," so, in becoming man, our Lord also was "made a little lower than the angels."

2. In his human nature he endured death. "That he by the grace of God should taste death for every man."

(1) The death of Jesus was voluntary. In his case death was not inevitable. He was not forced to die. "I lay down my life, that I may take it again. No one taketh it away from me," ere; "The Son of man came... to give his life a ransom for many.... Christ Jesus gave himself a ransom for all." The voluntariness was essential to the influence of his death as an atonement and as an inspiration.

(2) The death of Jesus was for the benefit of man. "Taste death for every man." In this place "for (ὐπέρ) does not mean "instead of," but "on behalf of. Alford well says, Where this ordinary meaning of ὐπέρ suffices, that of vicariousness must not be introduced. Sometimes, as e.g. 2 Corinthians 5:15, it is necessary. But here clearly not, the whole argument proceeding, not on the vicariousness of Christ's sacrifice, but on the benefits which we derive from his personal suffering for us in humanity; not on his substitution for us, but on his community with us. He died for every man." The benefits of his death, its inspiring and redeeming power, are available "for every man" - for the poorest, the obscurest, the wickedest, etc.

(3) The death of Jesus for man is to he ascribed to the kindness of God. "That he by the grace of God should taste," etc. Our salvation is to be ascribed to the unmerited kindness and love of God towards us. "The grace of God hath appeared, bringing salvation unto all men." "When the kindness of God our Savior, and his love toward man, appeared, not by works done in righteousness," etc.; "God commendeth his own love toward us," etc.

3. On account of his endurance of death he has been raised to supreme glory and authority. "Because of the suffering of death crowned with glory and honor." His exaltation to this might and majesty is in consequence of his voluntary humiliation and suffering and death. "He humbled himself, becoming obedient unto death, even the death of the cross. Wherefore also God highly exalted him," etc. This was necessary to the perfection of his redemptive work. "On the triumphant issue of his sufferings their efficacy depends."

4. He has been exalted to this supreme position as the Head of humanity. Not the angelic but the human nature has God raised to the throne. "For not unto the angels did he subject the world to come, whereof we speak." This Christian economy, this new world of redemption by the grace of God in Christ Jesus, in all its developments, is placed under our Lord. In our humanity, and as our Head and Forerunner, he is enthroned the King in the new realm of Divine grace. Humanity is crowned in him. Through him alone can we realize our glorious destiny. We must:

(1) Believe in him. Our text intimates this. "We behold him... even Jesus." This "behold" does not express an indifferent, uninterested sight of him; but the earnest look of faith, the believing contemplation of him. By faith we become one with him.

(2) Imitate him. The sacrifice of the cross leads to the splendor of the crown. The true sovereignty is reached only by the way of service. "If so be that we suffer with him, that we may be also glorified with him." - W.J.

— All the forementioned branches of Christ's advancement, which are here. and Isaiah 53:12; Ephesians 4:10; Philippians 2:10, audio sundry other places inferred upon His humiliation, afford unto us sundry considerable observations, as —

1. That working and suffering are the way to glory and honour.

2. That works of service and suffering were requisite for man's redemption and salvation (ver. 10).

3. That God was mindful of His Son in His meanest and lowest estate, according to that which is written of the Son in relation to His Father," Thou wilt not leave My soul in hell: neither wilt Thou suffer Thy Holy One to see corruption. Thou wilt show Me the path of life," &c. (Psalm 16:10, 11).

4. That all the members of Christ's body have good ground to be confident, that after they have done and endured what God shall call them unto, they shall be recompensed with a crown of glory (1 Peter 5:4). Christ therefore is to be looked on, as well advanced as debased; in His exaltation and in His humiliation; in heaven at His Father's right hand, as well as on the cross, or in the grave; crowned with glory, as well as with thorns (Hebrews 12:1). Thus will our faith be better settled and more strengthened, as Stephen's was, when he "saw the Son of Man standing on the right hand of God" (Acts 7:56). Thus shall we with much patience, contentedness and cheerfulness, do and endure what God by His providence calleth us unto, knowing that if we suffer with Christ, we shall also reign with Him (2 Timothy 2:12).

(W. Gouge.)

It is not material, whether we understand by little, a little measure of inferiority, or little time; for both are true. But the principal thing in these words is, wherein He was made lower than the angels; and that was in this, that He was man and mortal. Man is inferior to an angel as man; and much more as mortal, because the angels never die. Now Christ had the body of a man, and a soul separable from His body till the resurrection; and that was the little time here meant, the time of His mortality. Both might be joined in one divine axiom thus. We see, for the suffering of death, crowned with glory and honour, that Jesus who for a little time was made lower than the angels.

(G. Lawson.)

Science may prove the insignificance of this globe in the scale of creation, but it cannot prove the insignificance of man.

(B. D'Israeli.)

The subject of a conversation at which Carlyle was present, but took no part, was the theory of evolution. At length a pause occurring, Carlyle emphatically and with solemnity observed, "Gentlemen, you are well pleased to trace your descent froth a tadpole and an ape but I would say with David, 'Lord, Thou hast made me but a little lower than the angels."

(Leisure Hour.)

But how is man "little"? He has competent knowledge of the character of God; he is only" a little lower than the angels," and has dominion over all the works of God. He can comprehend the starry heavens; he is Godlike in his original nature; for "in the image of God made He him." The sublime truths which God has revealed to man show what estimate God has of man's capacity and responsibility. A finite creature can insult the majesty of heaven as deliberately and intelligently as the archangel; he can annihilate the authority of God in his own soul, and wherever he has influence; if all finite creatures should do this — and there are no creatures who are not finite — there would be no moral universe, no Divine government.

(N. Adams.)

I cannot reach the stars with my hands but I pierce beyond them with my thoughts, and if things go on in the illimitable depths of the skies which would shrivel up the imagination like a dead leaf, I am greater than they, for I ask "Why," and look before and after, and draw all things into the tumult of my personal life — the stars in their courses, and the whole past and future of the universe, all thing, as they move in their eternal paths, even as the tiniest pool reflects the sun and the everlasting hills.

(Arnold Toynbee.)

Man would not be the most distinguished being upon the earth if he were not too distinguished for it.

(Goethe.)

Too much stress has been laid upon the proud upright position of man, and a great deal has been said and written concerning the sublime aspect of his countenance, and the Godlike dignity of his carriage. A moment's consideration will be sufficient to show that though he looks upwards with ease and facility, he cannot, in this respect, claim any superiority. The eagle, which gazes on the sun with undazzled eye, and makes his pathway among the clouds, yields not in dignity of appearance or power of locomotion to man, who merely walks upon the ground. Can man measure his beauty with the antelope, his speed with the horse, or his strength with the-elephant? It is in virtue of his intellect, of his reason, and not of his bodily form. that he ranks above his fellows. It was in mind, not in body, that "God made man in His own image."

(Scientific Illustrations and Symbols.)

How in the household are garments quilted and wrought, and curiously embroidered, and the softest things laid aside, and the cradle prepared to greet the little pilgrim of love when it comes from distant regions we know not whence! Now, no cradle for an emperor's child was ever prepared with such magnificence as this world has been for man. It is God's cradle for the race, curiously carved and decorated, flower-strewn and star-curtained.

(H. W. Beecher.)

I. GOD WAS MINDFUL, OF THE LIMITS IN WHICH MAN WOULD EXERCISE DOMINION. All God's inanimate creatures serve Him and us by keeping within the limits prescribed for them. The planets have their orbits, the sea its boundary. The limits in which man was to exercise dominion over nature were love and obedience to God. So long as he could say: " O Lord, how excellent is Thy name in all the earth" and render the service flowing from such a homage, so long could it be said of him: "Thou hast put all things under his feet."

II. WHEN MAN STEPPED OUT OF THESE LIMITS, THE WORLD REFUSED TO BE LIMITED BY HIM. Truly, we see not yet, or "not now," all things under him. The physician dies of the disease which he studies to cure; the seaman finds his grave in the ocean he has spent his life in learning to rule. Even the body of the Christian is subject to the laws of death and decay.

III. ONE MAN HAS KEPT WITHIN THE LIMITS OF LOVE AND OBEDIENCE TO THE FATHER AND GOD, AND NATURE THEREFORE OWNS HIM AS HER LORD, He could say: " My meat is to do the will of Him that sent Me," and therefore He could move amongst disease without danger of contamination, navigate the sea as its Master, and suspend old laws, or create new ones, at His will. The grave could not hold Him; but, from dominion over this world, He ascended to the throne of the universe, even the "right hand of the Majesty on high." How true of Him: " Thou hast set Thy glory above the heavens." Lessons: —

1. If we would rule, we must be ruled.

2. All may find their way back to their lost limits by the generous love of Christ. "He tasted death for every man."

3. Every Christian, in his glorified condition, will have dominion according to his ability to exercise it for his own good, and that of others (Matthew 26:21).

(W. Harris.)

This agreeth to all men in general, to the faithful in special, whom God hath made kings and lords over all His creatures by Christ But principally it Is to be understood of our Saviour Christ, who is the chief Lord of the world, the King and the Mediator of the Church; He hath all power in heaven and earth. All things, yea, even the devils themselves, are put in subjection under His feet. God hath given Him a name above every name, that at the name of Jesus every knee should bow (Philippians 2:9). We also by Him; because, we are members of His body and His brethren, we have an interest to all creatures: all things throughout the wide world are ours. The heaven, the earth, the birds, the beasts, the fishes, the trees, the flowers are ours; death is ours; the very devil himself is our slave and subject; God hath put him under our feet.

1. Here we may behold the dignity of Christians; all things by Jesus Christ are under our dominion. Oh, what a bountiful God is this, that hath given us so large a possession! Let us sound forth His praises lot it, and use His liberality to His glory. As God said to Peter, "Arise, kill, and eat"; when the sheet full of all kind of creatures was let down to him from heaven; so doth He say to us all, we may freely eat of all creatures whatsoever; but let us not abuse God's creatures to His dishonour and our destruction. Let us use them soberly, religiously, to make us more cheerful in the service of our God.

2. Let us not stand in a slavish scare of any creature; of the stars, the winds, no, not of the devils themselves; for all are put in subjection under our feet by Jesus Christ that loved us, and hath given us a superiority over all; we shall be conquerors over them all; a singular comfort to the faithful! Satan may tempt and assault us, but God will tread him under our feet.

3. For this dominion let us thank the Lord Jesus Christ. Of ourselves we are worth nothing, stark beggars; in Christ and by Christ we have all that we have. Let us magnify Him for it.

(W. Jones, D. D.)

HebrewsJerusalemAngels, Appointed, Crown, Crowned, Crownedst, Glory, Govern, Hands, Hast, Honor, Honour, Inferior, Less, Lower, Madest, Messengers, Ruler, Works1. We ought to be obedient to Christ Jesus;
5. and that because he condescended to take our nature upon himself;
14. as it was necessary.

Hebrews 2:5-8

     5002   human race, and creation

Hebrews 2:6-8

     1194   glory, divine and human
     4604   animals, nature of

Hebrews 2:6-9

     2221   Christ, Son of Man

Hebrews 2:7-9

     2336   Christ, exaltation

September 22. "We See not yet all Things Put under Him, but we See Jesus" (Heb. Ii. 8, 9).
"We see not yet all things put under Him, but we see Jesus" (Heb. ii. 8, 9). How true this is to us all! How many things there are that seem to be stronger than we are, but blessed be His name! they are all in subjection under Him, and we see Jesus crowned above them all; and Jesus is our Head, our representative, our other self, and where He is we shall surely be. Therefore when we fail to see anything that God has promised, and that we have claimed in our experience, let us look up and see it realized …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Note B. On the Word for Holiness.
The proper meaning of the Hebrew word for holy, kadosh, is matter of uncertainty. It may come from a root signifying to shine. (So Gesenius, Oehler, Fuerst, and formerly Delitzsch, on Heb. ii. 11.) Or from another denoting new and bright (Diestel), or an Arabic form meaning to cut, to separate. (So Delitzsch now, on Ps. xxii. 4.) Whatever the root be, the chief idea appears to be not only separate or set apart, for which the Hebrew has entirely different words, but that by which a thing that is …
Andrew Murray—Holy in Christ

Men Chosen --Fallen Angels Rejected
But now we wish to draw your attention to two instances of God's doing as he pleases in the fashioning of the works of his hands--the case of angels, and in the case of men. Angels were the elder born. God created them, and it pleased him to give unto them a free will to do as they pleased; to choose the good or to prefer the evil, even as he did to man: he gave them this stipulation--that if they should prefer the good, then their station in heaven should be for ever fixed and firm; but if they …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 2: 1856

The Destroyer Destroyed
There is something fearful in death. It is frightful even to him that hath the most of faith. It is only the gildings of death, the afterwards, the heaven, the harp, the glory, that maketh death bearable even to the Christian. Death in itself must ever be an unutterably fearful thing to the sons of men. And oh! what ruin doth it work! It darkens the windows of the eyes; it pulls down the polished pillars of the divine architecture of the body; it turns the inhabitant the soul, out of its door, and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

Christ --Perfect through Sufferings
Our text invites us to the consideration of three particulars: first, that Christ is a perfect Savior; secondly, that he became so through suffering; and thirdly, that his being made perfect through suffering will ennoble and dignify the whole work of grace. "It became him"--it seemed fitting--that in bringing many sons unto glory he should make the captain of their salvation perfect through sufferings." I. To begin, then, first of all with the joyous thought, so well known to you all, but so necessary …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

A God in Pain
(Good Friday.) HEBREWS ii. 9, 50. 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. 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. What are we met together to think of this day? God in pain: God sorrowing; God dying for man, as far as God …
Charles Kingsley—The Good News of God

Christ's Work of Destruction and Deliverance. Rev. John H. James.
"That through death He might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage."--HEBREWS ii. 14, 15. There is a special and ordained connection between the incarnation and the death of our blessed Lord. Other men die in due course after they are born; he was born just that he might die. He came "not to be ministered unto, but to minister, and to give" his "life a ransom for many." It is therefore …
Knowles King—The Wesleyan Methodist Pulpit in Malvern

The Song of Christ
T. S. M. Heb. ii. 12 There sounds a glorious music As though all the Heavens rejoice; There is One who singeth, and wondrous Is the gladness of His voice. A joy of surpassing sweetness, Of love no speech can tell; I hear, and my heart is broken, For the Voice I know full well. That Voice that has called me ever, Called through the years of sin; At my door beseeching and knocking "Let Me, even Me, come in." And now in His joy He singeth, In His joy He singeth of me, And all the Heavens make music …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

Communion Broken --Restoration
Cant. ii. 8-iii.5 "Therefore we ought to give the more earnest heed to the things that were heard, lest happly we drift away from them."--Heb. ii. 1 (R.V.). At the close of the first section we left the bride satisfied and at rest in the arms of her Beloved, who had charged the daughters of Jerusalem not to stir up nor awaken His love until she please. We might suppose that a union so complete, a satisfaction so full, would never be interrupted by failure on the part of the happy bride. But, alas, …
J. Hudson Taylor—Union and Communion

The Unbeliever's Unhappy Condition
This morning, with the burden of the Lord upon us, we shall speak upon the words of the text. Our first point shall be a discovery of the guilty one, "he that believeth not the Son." Next, we shall consider his offense; it lies in "not believing the Son;" thirdly, we shall lay bare the sinful causes which create this unbelief; and, fourthly, we shall show the terrible result of not believing in the Son: "he shall not see life, but the wrath of God abideth on him." May the Spirit help us in all. I. …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

Guiltless and Without Sin.
"For such an High Priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens."--Heb. vii. 26. Throughout the ages the Church has confessed that Christ took upon Himself real human nature from the virgin Mary, not as it was before the fall, but such as it had become, by and after the fall. This is clearly stated in Heb. ii. 14, 17: "Forasmuch as the children are partakers of flesh and blood, He also Himself took part of the same . . . . Wherefore in …
Abraham Kuyper—The Work of the Holy Spirit

The Son and the Angels.
HEBREWS i. 4-ii. 18. The most dangerous and persistent error against which the theologians of the New Testament had to contend was the doctrine of emanations. The persistence of this error lay in its affinity with the Christian conception of mediation between God and men; its danger sprang from its complete inconsistency with the Christian idea of the person and work of the Mediator. For the Hebrew conception of God, as the "I AM," tended more and more in the lapse of ages to sever Him from all …
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Jordan: the Decisive Start. Matthew 3:13-17. Mark 1:9-1Luke
3:21-22. The Anvil of Experience: knowledge only through experience--the Fourth, Daniel 3:25.--three Hebrews, Daniel 3.--Babylonian premier, Daniel 6:16-23.--George Mueller--Jesus made perfect through experience, Hebrews 2:10. 5:8, 9. 7:28, l.c.--all our experiences, Hebrews 2:14-18. Philippians 2:7. Hebrews 4:15, except through sin, Hebrews 4:15, l.c. 7:26. 2 Corinthians 5:21, f.c. 1 Peter 2:22. 1 John 3:5, l.c.--Jesus' suffering, Philippians 2:6-8. Hebrews 2:9, 17, 18. 4:15. His obedience, Luke …
S. D. Gordon—Quiet Talks about Jesus

"For what the Law could not Do, in that it was Weak through the Flesh, God Sending his Own Son in the Likeness of Sinful Flesh,
Rom. viii. 3.--"For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh." For what purpose do we meet thus together? I would we knew it,--then it might be to some better purpose. In all other things we are rational, and do nothing of moment without some end and purpose. But, alas! in this matter of greatest moment, our going about divine ordinances, we have scarce any distinct or deliberate …
Hugh Binning—The Works of the Rev. Hugh Binning

Circumcision, Temple Service, and Naming of Jesus.
(the Temple at Jerusalem, b.c. 4) ^C Luke II. 21-39. ^c 21 And when eight days [Gen. xvii. 12] were fulfilled for circumcising him [The rite was doubtless performed by Joseph. By this rite Jesus was "made like unto his brethren" (Heb. ii. 16, 17); that is, he became a member of the covenant nation, and became a debtor to the law--Gal. v. 3] , his name was called JESUS [see Luke i. 59], which was so called by the angel before he was conceived in the womb. [Luke i. 31.] 22 And when the days of their …
J. W. McGarvey—The Four-Fold Gospel

The Child Jesus Brought from Egypt to Nazareth.
(Egypt and Nazareth, b.c. 4.) ^A Matt. II. 19-23; ^C Luke II. 39. ^a 19 But when Herod was dead [He died in the thirty-seventh year of his reign and the seventieth of his life. A frightful inward burning consumed him, and the stench of his sickness was such that his attendants could not stay near him. So horrible was his condition that he even endeavored to end it by suicide], behold, an angel of the Lord [word did not come by the infant Jesus; he was "made like unto his brethren" (Heb. ii. 17), …
J. W. McGarvey—The Four-Fold Gospel

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable …
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

"And for Sin Condemned Sin in the Flesh. "
Rom. viii. 3.--"And for sin condemned sin in the flesh." The great and wonderful actions of great and excellent persons must needs have some great ends answerable to them. Wisdom will teach them not to do strange things, but for some rare purposes, for it were a folly and madness to do great things to compass some small and petty end, as unsuitable as that a mountain should travail to bring forth a mouse. Truly we must conceive, that it must needs be some honourable and high business, that brought …
Hugh Binning—The Works of the Rev. Hugh Binning

How Christ is to be Made Use Of, as the Way, for Sanctification in General.
Having shown how a poor soul, lying under the burden of sin and wrath, is to make use of Jesus Christ for righteousness and justification, and so to make use of him, go out to him, and apply him, as "he is made of God to us righteousness," 1 Cor. i. 30, and that but briefly. This whole great business being more fully and satisfactorily handled, in that forementioned great, though small treatise, viz. "The Christian's Great Interest," we shall now come and show, how a believer or a justified soul …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Christianity
WHAT IS CHRISTIANITY? WHAT is Christianity? The question seems a belated one. It never was more pertinent than now. Its pertinency rests upon two facts. First: the modern drift in Christianity and its absolute failure. Second: the phenomenal triumph of primitive Christianity. The modern drift is antagonistic to doctrine and repudiates the miraculous. It sets aside the virgin birth, has no toleration for atonement by sacrificial death, and positively refuses to accept the bodily resurrection of our …
I. M. Haldeman—Christ, Christianity and the Bible

The Essay which Brings up the Rear in this Very Guilty Volume is from The...
The Essay which brings up the rear in this very guilty volume is from the pen of the "Rev. Benjamin Jowett, M.A., [Fellow and Tutor of Balliol College, and] Regius Professor of Greek in the University of Oxford,"--"a gentleman whose high personal character and general respectability seem to give a weight to his words, which assuredly they do not carry of themselves [143] ." His performance is entitled "On the Interpretation of Scripture:" being, in reality, nothing else but a laborious denial of …
John William Burgon—Inspiration and Interpretation

Jesus Makes a Preaching Tour through Galilee.
^A Matt. IV. 23-25; ^B Mark I. 35-39; ^C Luke IV. 42-44. ^b 35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught (Matt. vi. 6) and practiced solitary …
J. W. McGarvey—The Four-Fold Gospel

Characters and Names of Messiah
For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. S uch was the triumphant exultation of the Old Testament Church! Their noblest hopes were founded upon the promise of MESSIAH; their most sublime songs were derived from the prospect of His Advent. By faith, which is the substance of things hoped for, they considered the gracious declarations …
John Newton—Messiah Vol. 1

How Christ is to be Made Use of as Our Life, in Case of Heartlessness and Fainting through Discouragements.
There is another evil and distemper which believers are subject to, and that is a case of fainting through manifold discouragements, which make them so heartless that they can do nothing; yea, and to sit up, as if they were dead. The question then is, how such a soul shall make use of Christ as in the end it may be freed from that fit of fainting, and win over those discouragements: for satisfaction to which we shall, 1. Name some of those discouragements which occasion this. 2. Show what Christ …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

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