God With Us.

CHAPTER IV

“HE TOOK PART OF THE SAME”

The first chapter of Hebrews reveals that Christ’s likeness to God is not simply in form or representation but also in very substance; and the second chapter as clearly reveals that His likeness to men is not simply in form or in representation but also in very substance. It is likeness to men as they are in all things, exactly as they are.

Wherefore, it is written: “In the beginning was the Word, and the Word was with God, and the Word was God. … And the Word was made flesh, and dwelt among us.” John 1:1-14.

And that this is likeness to man as he is in his fallen, sinful nature and not as he was in his original, sinless nature is made certain by the word: “We see Jesus, who was made a little lower than the angels for the suffering of death.”

Therefore, as man is since he became subject to death, this is what we see Jesus to be, in His place as man. Therefore, just as certainly as we see Jesus lower than the angels, unto the suffering of death, so certainly it is by this demonstrated that, as man, Jesus took the nature of man as he is since death entered; and not the nature of man as he was before he became subject to death.

But death entered only because of sin: had not sin entered, death never could have entered.

And we see Jesus made lower than the angels for the suffering of death. Therefore we see Jesus made in the nature of man, as man is since man sinned; and not as man was before sin entered. For this He did that He might “taste death for every man.”

In becoming man that he might reach man, He must come to man where man is. Man is subject to death. Therefore Jesus must become man, as man is since he is subject to death. “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.” Heb. 2:10.

Thus, in becoming man, it became Him to become such as man is. Man is subject to sufferings. Therefore it became Him to come to the man where he is, in his sufferings.

Before man sinned he was not in any sense subject to sufferings. And for Jesus to have come in the nature of man as he was before sin entered, would have been only to come in a way and in a nature in which it would be impossible for Him to know the sufferings of man and therefore impossible to reach him to save him. But since it became Him, in bringing men unto glory, to be made perfect through sufferings; it is certain that Jesus in becoming man partook of the nature of man as he is since he became subject to suffering, even the suffering of death, which is the wages of sin.

And so it is written: “Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same.” Verse 14.

He, in His human nature, took the same flesh and blood that men have. All the words that could be used to make this plain and positive are here put together in a single sentence.

The children of men are partakers of flesh and blood, and because of this He took part of the same.

But this is not all:

He also took part of the same flesh and blood as that of which the children are partakers.

Nor is this all:

He also Himself took part of the same flesh and blood as that of which the children of men are partakers.

Nor yet is this all:

He also Himself likewise took part of the same flesh and blood as that of which men are partakers.

Thus the Spirit of inspiration so much desires that this truth shall be made so plain and emphatic as to be understood by all, that He is not content to use any fewer than all the words that could be used in the telling of it. And, therefore, it is declared that just as, and just as certainly as, “the children are partakers of flesh and blood, He also Himself likewise took part of the same” flesh and blood. And this He did in order “that through death He might … deliver them who through fear of death were all their lifetime subject to bondage.”

He took part of the same flesh and blood as we have in the bondage of sin and the fear of death, in order that He might deliver us from the bondage of sin and the fear of death. And so, “Both He that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren.”

This great truth of the blood-relationship, this blood-brotherhood of Christ with men is taught in the gospel in Genesis. For when God made His everlasting covenant with Abraham, the sacrifices were cut in two and He, with Abraham, passed between the pieces.

Gen 15:8  And he said, Lord GOD, whereby shall I know that I shall inherit it? 

Gen 15:9  And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. 

Gen 15:10  And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. 

Gen 15:11  And when the fowls came down upon the carcases, Abram drove them away. 

Gen 15:12  And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. 

Gen 15:13  And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; 

Gen 15:14  And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. 

Gen 15:15  And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. 

Gen 15:16  But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. 

Gen 15:17  And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. 

Gen 15:18  In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates: 

Jer 34:18  And I will give the men that have transgressed my covenant, which have not performed the words of the covenant which they had made before me, when they cut the calf in twain, and passed between the parts thereof, 

Jer 34:19  The princes of Judah, and the princes of Jerusalem, the eunuchs, and the priests, and all the people of the land, which passed between the parts of the calf

Heb 7:5  And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham: 

Heb 7:9  And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 

Gen. 15:8-18; Jer. 34:18, 19; Heb. 7:5, 9. By this act the Lord entered into “the most solemn covenant known to the Oriental” or to all mankind,—the blood covenant,—and thus became blood-brother to Abraham, “a relation which outranks every other relation in life.”

This great truth of Christ’s blood-relationship to man is further taught in the gospel in Leviticus. In the gospel in Leviticus there is written the law of redemption of men and their inheritances. When any one of the children of Israel had lost his inheritance or himself had been brought into bondage, there was redemption provided. If he was able of himself to redeem himself or his inheritance, he could do it. But if he was not able of himself to redeem, then the right of redemption fell to his nearest of kin in blood-relationship. It fell not merely to one who was near of kin among his brethren but to the one who was nearest of kin who was able. Lev. 25:24-28; 47-49; Ruth 2:20; 3:9, 12, 13; 4:1-14, with the marginal readings.

Lev 25:25  If thy brother be waxen poor, and hath sold away some of his possession, and if any of his kin come to redeem it, then shall he redeem that which his brother sold. 

Lev 25:26  And if the man have none to redeem it, and himself be able to redeem it; 

Lev 25:27  Then let him count the years of the sale thereof, and restore the overplus unto the man to whom he sold it; that he may return unto his possession. 

Lev 25:28  But if he be not able to restore it to him, then that which is sold shall remain in the hand of him that hath bought it until the year of jubile: and in the jubile it shall go out, and he shall return unto his possession. 

Lev 25:47  And if a sojourner or stranger wax rich by thee, and thy brother that dwelleth by him wax poor, and sell himself unto the stranger or sojourner by thee, or to the stock of the stranger's family: 

Lev 25:48  After that he is sold he may be redeemed again; one of his brethren may redeem him: 

Lev 25:49  Either his uncle, or his uncle's son, may redeem him, or any that is nigh of kin unto him of his family may redeem him; or if he be able, he may redeem himself. 

Rth 2:20  And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. 

Rth 3:9  And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman. 

Rth 3:12  And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I. 

Rth 3:13  Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning. 

Rth 4:1  Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. 

Rth 4:2  And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. 

Rth 4:3  And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: 

Rth 4:4  And I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee. And he said, I will redeem it. 

Rth 4:5  Then said Boaz, What day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance. 

Rth 4:6  And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. 

Rth 4:7  Now this was the manner in former time in Israel concerning redeeming and concerning changing, for to confirm all things; a man plucked off his shoe, and gave it to his neighbour: and this was a testimony in Israel. 

Rth 4:8  Therefore the kinsman said unto Boaz, Buy it for thee. So he drew off his shoe. 

Rth 4:9  And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. 

Rth 4:10  Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day. 

Rth 4:11  And all the people that were in the gate, and the elders, said, We are witnesses. The LORD make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephratah, and be famous in Bethlehem: 

Rth 4:12  And let thy house be like the house of Pharez, whom Tamar bare unto Judah, of the seed which the LORD shall give thee of this young woman. 

Ruth and Boaz Marry

Rth 4:13  So Boaz took Ruth, and she was his wife: and when he went in unto her, the LORD gave her conception, and she bare a son. 

Rth 4:14  And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. 

Thus in Genesis and Leviticus there has been taught through all these ages the very truth which we find here taught in the second chapter of Hebrews—the truth that man has lost his inheritance and

is himself also in bondage. And as he himself can not redeem himself nor his inheritance, the right of redemption falls to the nearest of kin who is able. And Jesus Christ is the only one in all the universe who is able. But to be the Redeemer he must be not only able, He must be a blood relative. And He must also be not only near of kin, but the nearest of kin; and the nearest of kin by blood-relationship.

Therefore, “as the children” of man—as the children of the one who lost our inheritance—“are partakers of flesh and blood, He also Himself likewise took part of the same”—took part of flesh and blood in very substance like ours and so became our nearest of kin. And therefore it is written that He and we “are all of one: for which cause He is not ashamed to call us brethren.” But the Scripture does not stop even yet with the statement of this all-important truth. It says, further: “For verily He took not on Him the nature of angels; but He took on Him the seed of Abraham. Wherefore in all things it behooved Him to made like unto His brethren,” whose bloodbrother He became in the confirming of that everlasting covenant. And this He did in order that wherein “He Himself hath suffered being tempted, He is able to succor them that are tempted.” For He was “touched with the feeling of our infirmities;” being “in all points tempted like as we are, yet without sin.” Heb. 4:15. Being made in His human nature, in all things like as we are, He could be and He was tempted in all points like as we are. The only way in which He could possibly be tempted “like as we are” was to become “in all things” “like as we are.”

As in His human nature He is one of us, and as “Himself took our infirmities” (Matt. 8:17), He could be “touched with the feeling of our infirmities.” Being in all things made like us, He, when tempted, felt just as we feel when we are tempted and knows all about it and so can help and save to the uttermost all who will receive Him. As in His flesh, and [as] Himself in the flesh, He was as weak as we are and of Himself could “do nothing” (John 5:30); so when He bore “our griefs and carried our sorrows” (Isaiah 53:4) and was tempted as we are, feeling as we feel, by His divine faith He conquered all by the power of God which that faith brought to Him, and which in our flesh He has brought to us. Therefore, His name is called Emmanuel which is “God with us.” Not God with Him only but God with us.

God was with Him in eternity and could have been with Him even though He had not given Himself for us. But man through sin became without God, and God wanted to be again with us. Therefore Jesus became “us,” that God with Him might be “God with us.”

And that is His name, because that is what He is. Blessed be His name. And this is “the faith of Jesus” and the power of it. This is our Saviour: one of God and one of man; and therefore able to save to the uttermost every soul who will come to God by Him.

The Consecrated Way — Alonzo Jones