Becoming so much greater than the angels, as much as he has inherited a name superior to theirs.

Becoming…  What does it mean for Jesus to “become so much greater than the angels…”?  Is Jesus not God?  Is he not already greater than the angels?  Has he not always been greater than the angels?  Hasn’t his name always been superior to that of angels?  While we know the answers to these questions from our study of the Bible as a whole, we need to ask what the writer of Hebrews is doing here, especially since there have been some who misconstrued these verses to support the idea of Jesus as one who was not divine in all senses until after the resurrection.

So what does the writer mean when he is speaking in these terms?  To begin with, always remember the broader context of the passage and of the book, what is the writer seeking to communicate.  For the book of Hebrews, one prevalent theme is that of Jesus being better than any other angel or god and of his covenant being better than the old covenant.  So right away, you find Jesus being spoken of in contrast to the angelic beings—beings that some people even today are want to worship.

Secondly, this introduction sets up a picture of God’s work in redemptive history, beginning with the creation and coming to close at the resurrection of our Lord.  This is important in terms of our understanding of the role of our Lord.  Prior to the coming of the Lord, scripture speaks clearly and freely about the coming Messiah who will deliver his people from the bonds of death and destroy the serpent.  Indeed, there is also a clear sense that with the coming of the Messiah, the old will pass away to make space for the new.  Yet, at the same time, the fullness of the awesome work of the Godman was yet a mystery.  It was a mystery, that is, until our Lord lived out that redemptive work before the eyes of a watching (and largely doubting) people.  And in the completed work, now that we understand the fullness of what Christ came and did, in our hearts, Christ has become the focus of our adoration and hope.  We now see the fullness of his redemptive work and proclaim the name of Jesus as the name above all other names and as Lord and Master over our lives.  Thus, this change that the writer of Hebrews is speaking of is not a change in Jesus’ essential being, but a redemptive-historical change from the perspective of man gazing in awe at the completed work of Christ.

Beloved, and indeed, in our hearts, Jesus is elevated as one greater than angelic beings and as one who is the very hope and joy of our days.  He is our master, our savior, and our companion—a friend in troubled times, a rock of defense in times of trial or persecution, and God’s hand of rebuke in times of sin.  He is due infinite glory and then infinite glory again!  He is to be the center of our thoughts, our dreams, and our desires.  He is the one who is great and above all created things.  Yet, how often we place created things before our eyes.  How often we come to a point in our lives when we exalt other things more boldly or more highly than Christ.  Loved ones, repent of this sin, for it is a sin, and flee to Christ for forgiveness.  For his name is infinitely higher and greater than that of even the most mighty creatures within the creation—the angels themselves.  Friends, the angels too, fall on their faces in worship before Christ, why do we think anything else might be able to be the object of our adoration?

Crown Him with many crowns, the Lamb upon His throne.


Hark! How the heavenly anthem drowns all music but its own.


Awake, my soul, and sing of Him who died for thee,


And hail Him as thy matchless King through all eternity.

-Matthew Bridges

after making purification for sins, he sat down at the right hand of the Majesty on high.

Jesus “sat down…”  The imagery of this is of a victorious king who has returned home after the defeat of his enemies.  The sitting symbolizes that the victory is final and decisive.  And indeed, we who have received the benefits of that victory can and do rejoice in the wonderful victory of our King!  Oh, the peace and confidence that come from knowing that our Lord reigns unopposed.

Yet, with this in mind, there are several observations that must be made from this clause.  The first observation is that this victory took place at the cross.  “After making purifications for sins,” this passage begins, Jesus sits down in victory.  Beloved, Jesus’ victory over the devil and sin is not something that has yet to take place, but it has already taken place at the cross.  Indeed, the devil still rages against believers.  Indeed, sin still haunts our lives and the effects of sin still surround us.  But these things are the death throes of a defeated enemy and we can rejoice in knowing that the attacks we endure have lost their sting (1 Corinthians 15:55-56) for the law has been satisfied by the work of Christ (satisfaction is another aspect of the atonement—see above).  The devil is dead and he knows it, he is simply thrashing about to do as much damage as he can to God’s people for as long as he is able.  Indeed, there is a time when our Lord will once again leave his throne and enter into our world in final judgment, casting the devil and his servants into the eternal lake of fire, but for now, our Lord reigns victorious while he brings the entirety of his elect church to himself.

The second thing that we must note about this passage is where our Lord takes his seat.  It is at the right hand of God the Father in all of his glory.  Now, we know that this is metaphoric imagery.  We know that God the father does not have hands and we know that God the Father and God the Son (as well as God the Holy Spirit), while three persons, are one God, so to make too much about designation and location is inappropriate—there is no real subordination, for example, within the Godhead (though, we can argue that there was an economic subordination in the sense that certain members of the Godhead primarily focused on certain tasks in redemptive history, but all-the-while knowing that God the Son and God the Holy Spirit are present when God the Father is working, etc…).  All of this having been said, we must note that the right hand was symbolic in ancient cultures of the hand of power and authority.  In other words, sitting at the right hand communicates that all of the power and authority of God are at the disposal of the one to that side.  It is the side given to the honored guest, brought into the fellowship of one in authority (note that we retain some of this imagery in our modern culture when we extend the right hand of fellowship to another in a handshake).  The symbolism of the right hand is seen as a confirmation that Jesus’ completed work of atonement has met the full satisfaction of God the Father and nothing more needs to be added.  Jesus’ work is complete; his sacrifice never needs repeating.  God’s justice and honor has been satisfied and his wrath has been meted out in terms of the elect—there is no more work to be done for the redemption of God’s people.

Loved ones, let that sink in a bit.  Jesus’ redemptive work is complete.  We neither need to nor are even able to add to it on a saving level.  Jesus successfully accomplished what we could not accomplish for ourselves.  Jesus’ merit was sufficient to satisfy the righteous law and his sacrifice was sufficient to satisfy the justice of his Father—what more is there left but for us to adore him!  Oh, loved ones, when we speak of the “Cessation” of the Son’s work, we are not suggesting that he puts his feet up on a celestial ottoman and sips divine lemonade for all eternity, no, he lives to make intercession for his people (Hebrews 7:25)!  Yet, in terms of the work necessary to redeem his people, that work was fully completed on the cross—we are just going through history while that redemptive work is slowly realized in the lives of the elect (2 Peter 3:9).  Believer, rejoice in the knowledge that your Lord and Savior sits in such  a place of honor and privilege in the grand scheme of God’s great plan, yet, for those who may not believe and have a relationship with Jesus Christ, be afraid, for the one you reject is the one who has the Father’s ear and who promises that none will come to the Father save through the Son (John 14:6).

To God be the glory, great things He has done;

So loved He the world that He gave us His Son,

Who yielded His life an atonement for sin,

And opened the life gate that all may go in.

Praise the Lord, praise the Lord,

Let the earth hear His voice!

Praise the Lord, praise the Lord,

Let the people rejoice!

O come to the Father, through Jesus the Son,

And give Him the glory, great things He has done.

-Fanny Crosby

after making purification for sins, he sat down at the right hand of the Majesty on high.

There are many theories that have been put forth in the history of theology to try and articulate all of the ramifications of Jesus’ atoning work on the cross.  Yet, the scriptures affirm so many different aspects of Jesus’ work on the cross that it is difficult to encapsulate all of them within one theory.  And here is one of those passages in scripture that gives us a glimpse into one aspect of Jesus’ redeeming work—that of making purification for sins.  This idea of making purification ties in closely with the Old Testament concept of the high priest offering a sacrifice to make atonement for his people.  Indeed, this very language is found in the Greek translation of passages like Exodus 29:6 and Exodus 30:10, which speaks specifically of this atoning work.

In light of the Old Testament passages of atonement for sin, one thing that we must recognize is that sin is an offense to God, it is ugly and wicked, and it warps us wholly.  The physical disease of Leprosy in the Old Testament is a visual description of the effect that sin has upon us in life.  It makes us wretched and separates us from that which is holy and of God.  Yet, God offers a means by which we may be made clean.  In the Old Testament age, this cleansing revolved around the illustration of slaughtering animals.   Though the blood of animals has no intrinsic value of its own, the promise of the work of Christ would impart value to it (Hebrews 9:15).  And ultimately, the work of Christ in laying down his life as an offering of atonement, would offer a cleansing for those who flee to him in faith.  Just as Jesus physically healed the lepers and others who were being consumed by disease and the other effects of the fall, Jesus heals us as well through faith in his finished work. 

Does this idea of cleansing encapsulate the entirety of what Jesus’ atoning work does, certainly not!  There are legal aspects where we need to talk about Jesus in terms of penal substitution.  Scripture speaks of Jesus as having provided a ransom (to God, not the devil) for believers.  There is the language of his being a model for us to follow and one who imputes his righteousness.  We could go on, but that misses the point.  The atonement is quite complex and we will likely never plumb the depths fully of this remarkable doctrine; this passage gives us just one glance at what Christ does for us:  he cleanses us from our sins so that we might stand as clean in the presence of a righteous and a holy God who cannot tolerate sin in his presence.  And this task, the writer of Hebrews affirms, Christ has gloriously completed, taking his seat at the right hand of God the Father Almighty.  Blessed be the name of our Lord!

Extol the Lamb of God,


The sin atoning Lamb;


Redemption by His blood


Throughout the lands proclaim:

The year of jubilee is come!


The year of jubilee is come!


Return, ye ransomed sinners, home.

-Charles Wesley

also bearing all things in the word of his power;

Beloved, we have asked the question in terms of what “all things” refers to, but we must also pose the question as to just what is the “word of his power.”  Indeed, the simplest and most straight-forward answer, particularly in the context of the creation language that precedes it, is the idea that God spoke all things in to being and, as John reminds us that Jesus is the very Word by which God created (John 1:1-2).  Yet, the language of this passage in Hebrews is not limited to the work of creation, but encompasses the entirety of all history (as well as the future) when he points out that not only were all things created by God, but all things are borne or upheld.  The Apostle Paul speaks similarly when he states that all things “hold together” in Christ Jesus (Colossians 1:17).  So it is the “word of his power” that not only creates, but sustains throughout redemptive history.

Thus, we are back at the initial question, what is this “word of his power”?  The term that is used here is the word rJhvma (hrama), which is a synonym for the more familiar term lo/goß (logos).  Both terms refer to words or communications that are either spoken or written and both can refer to generic “things” or “stuff.”  The only distinct difference in usage between these two terms is that lo/goß (logos) can be personified, standing alone as “The Word,” to refer to our Lord Jesus Christ.  With this in mind, we can do some searches to see how the language of “word” and “power” (du/namiß—dunamis, from which we get “dynamic” and “dynamite”) are used together in scripture.

With this in mind, Paul’s letters to the Corinthian churches are particularly helpful in understanding this language:

“For the word of the cross to those who are perishing is foolishness;

but to the one who is being saved, it is the power of God.”

(1 Corinthians 1:18 )

There are two things that we should note from this verse, though a lifetime could be spent reflecting on its meaning and ramifications for life and ministry.  First, in the context of the passage, the language of “the word of the cross” is referring to the Gospel as it is preached.  It is the promise that those who would flee sin and the things of this world, repent of their sins, and cling to Jesus Christ as their Lord and Savior, believing in their hearts and confessing with their lips, will be saved from eternal condemnation.  It is the word that brings the only hope to mankind—that Jesus, who was perfect and without guilt, chose to come down to this earth, take on flesh to walk with men and to be tempted as we have been tempted, and yet lived without sin, went so far as to substitute himself for me, paying the penalty for my sin so that I might not have to face God’s wrath.  Believer, let that great promise sink in and let your soul sing with praise!  For Christ has come with grace and in grace you are forgiven!  This is the word of the cross—this is the Gospel—that there is redemption to be found in the person of Jesus Christ!  Indeed, as there is power in the blood, there is power in this message! 

Secondly, also, please note the transition in verbs (participles in the Greek).  In the first clause, “perishing” is presented in the middle tense and in the second clause, “being saved” is in the passive tense.  While this may seem like a fairly minor nuance, note the implications that are brought about by this language.  We are reminded, first, that our salvation is an action of God and we are passive recipients.  We are “being saved,” not saving ourselves.  We add nothing of our own merit to God’s salvific work.  In turn, the language is different when it speaking of those “who are perishing.”  The middle tense, in Greek, reflects the idea of people participating themselves in the action that is happening to them.  In other words, by their unbelief, the people who belong to this world are destroying themselves as well as being condemned in judgment by God.  This is the language that Paul developed further in Romans 1:18-32, and indeed, is reinforced by the language that is used in this verse.

Though much more could be drawn out of this verse, it provides us with a foothold on the idea that the word of Christ’s power is connected to the Gospel.  Paul echoes this further when he writes:

“and my word and my proclamation were not in persuasive words of wisdom,

but in proof of Spirit and power.”

(1 Corinthians 2:4)

Once again, Paul is reminding us that his word and proclamation (the Gospel) were not given in terms of eloquent rhetoric, but were delivered accompanied by proof.  And what was that proof of the Gospel?  The Spirit came (people were born-again) and power was demonstrated (Paul’s words were accompanied by signs and miracles that confirmed his message).  In other words, the proof of the message of the Gospel was not so much the logical consistency of it as the Greeks would have judged wisdom, but instead, the proof of the message was found in changed lives and miracles being worked.  Yet, also we ought to be careful not to limit the term du/namiß (dunamis—“power”) to miraculous works, for the term carries with it the idea of ability and force.  In other words, we should also understand that the “power” of which Paul speaks is in the ability of the Gospel to break down broken hearts, convict men of their sins, and bring them to repentance—something that is seen when the gospel is proclaimed even today.  The Gospel changes those who hear it—it brings some to repentance and hardens others, but none will ever remain the same after sitting under its power!

“But the Kingdom of God is not in word but is in power!”

(1 Corinthians 4:20)

One more note found in connection with Paul’s first letter to the Corinthians, and this is in connection with the idea of Kingdom.  In short, the Kingdom of God refers to the entirety of God’s redemptive plan in bringing his people to himself through the ages.  Hence, it is a kingdom that is coming (Matthew 6:10; Luke 13:29), but it is also here (Matthew 4:17; Mark 1:15).  That is why Paul can assert that while believers live in this world, our citizenship is in heaven (Philippians 3:20).  With this in mind, Paul affirms that the Kingdom is not found merely in word, but in power as well.  There is a power and might in the gospel that draws believers into the kingdom and speaks redemption and judgment to the nations.

The final passage that it is important for us to look at is found in 2 Corinthians 5:1-6:13.  Paul is speaking of the Gospel of Jesus Christ and how Christ came and died to set them free from sin.  Paul speaks of how every man will have to eventually stand before the judgment seat of Christ (2 Corinthians 5:10) and that Paul and the Apostles have been commissioned to sound that warning so that men and women may be reconciled to God through Christ’s completed sacrifice and as Christ bore our sins, so we too may bear his righteousness (2 Corinthians 5:11-21).  Paul then calls the people to respond in faith (2 Corinthians 6:1-2) and reminds them that the ministry that Paul had in Corinth was an honorable one (remembering that false apostles were seeking to discredit Paul, which is part of the reason he is writing).  Paul goes on to describe the character of the ministry that he had in Corinth and writes these words:

“in words of truth, and in the power of God;

through the weapons of righteousness, in the right hand and in the left hand;”

(2 Corinthians 6:7)

One must really read verses 3-10 for the full context, but Paul is describing the work he has done in Corinth, and he describes the Gospel he preached as in “words of truth” and as “the power of God.”  This, of course, picks up on the language of 1 Corinthians 1:18, and is a reminder that this power of God is the Gospel.  As a side note, take care to notice the language of the second clause of this verse.  Paul is employing gladiatorial language, portraying righteousness (in connection to the Gospel) as the weapons of battle.  Gladiators often fought with double weapons, typically an offensive weapon in the right hand and a defensive weapon in the left (remembering that even a shield or a net can be considered a weapon).  Oftentimes we think of the military language of the Bible that portrays the church, through the Gospel, tearing down the gates of Hell in a systematic and organized way.  And, indeed, this is the role of the organized church through the ages—hence we are called to put on our “Gospel Armor” (Ephesians 6:10-20).  Yet, Paul describes his early work in Corinth in different language—that of being a gladiator, attacked from every side, and typically fighting alone or in a small group.  Indeed, how often that is the case with those on the mission field and how true an illustration this is of Paul’s ministry to Corinth.

So, with these things in mind, we can rephrase our question.  If the “word of his power” is in reference to the Gospel as well as to creation, then we must ask, how the Gospel helps bear or uphold all things.  The answer is really very simple.  When Adam and Eve fell, they earned God’s wrath and judgment.  Yet, God offered them grace and promised them a coming redeemer (Genesis 3:15).  This redeemer, of course, is Christ and this promise made to Adam and Eve was the first proclamation of the gospel.  Without God’s promise to send his son as redeemer, without the promise of the Gospel, the world would have ended in judgment then and there at the garden.  Instead, we have history.  Indeed, that history has been marred by sin and the effects of sin in this world, yet that history has been steeped in the grace of God as God has, generation after generation, brought men and women into a relationship with himself through faith in Jesus Christ.  The very fact that we have history is a direct result of the Gospel that was given and the work of which was completed by Jesus on the cross.  So long as there are more of the elect who have not yet been brought to faith and so long as there are yet elect who will yet die for their faith, this world will continue along its designated path and history will move along—upheld by the Gospel.  When the Gospel is no longer necessary, the world will cease to be.

Oh, loved ones, do you not see the importance of this great gift that God has given us?  Will you not revel in its promise?  The gospel is the word of God’s power and the gospel is the warp and the woof that holds the fabric of existence together.  It will not fail you as it has not failed God throughout history.  Trust in it, proclaim it, rejoice in it, and give God thanks for it.  And teach your children to do the same.

How sweet the Name of Jesus sounds


In a believer’s ear!


It soothes his sorrows, heals his wounds,


And drives away his fear.

Jesus! my Shepherd, Husband, Friend,


O Prophet, Priest and King,


My Lord, my Life, my Way, my End,


Accept the praise I bring.

-John Newton

also bearing all things in the word of his power;

What does it mean that Jesus bears all things?   The Greek word that is used here is the word fe/rw (phero), which is a fairly broad verb, but it typically carries with it the idea of carrying something from point “A” to point “B.”  Now, indeed, the writer of Hebrews is not trying to depict Jesus as carrying the universe around in a basket from location to location, but in the context of the passage, the writer is presenting Jesus as the one who carries all creation from time to time.  Earlier in this passage, the writer of Hebrews describes Jesus as being the means by which God created, but he does not leave the imagery there, instead, Jesus is also portrayed as being the one who is preserving the universe in an ongoing way, holding it and binding it together (Colossians 1:17), and literally bearing up the universe through time from beginning to end. 

There is an illustration that seems to be floating around Christian circles today for the purpose of illustrating God’s creative activity.  This is called the “Watchmaker” analogy, and it is a very old illustration that has come back into usage.  Essentially it poses the question of our innate expectations—when we see something that has a clear and orderly design, we expect that there is a maker.  When we see a sandcastle, per say, we do not wonder whether it was formed by the wind and tides, we know that there is design and hence a designer.  When we see a watch, we realize the same thing.  While this is a good reminder, in principle, of God’s creative activity, it has dangerous ramifications in our understanding of the nature of God’s providential care of his creation.  When a watchmaker makes a watch, he lets it alone after it is wound so that it will go on working as it was designed until it needs to be rewound.  This idea of a “hands-off” God is not Biblical and leads to Deism, not genuine Christianity.

The writer of Hebrews is saying that not only did Jesus form the clock, the clock is formed in such a way that it cannot run on its own and that it is Jesus’ hand that allows it to move on.  The second that Jesus withdraws his hand will be the second that the universe stops and dies.  The word of Jesus’ power of so integral to the creation’s very being, that the creation cannot be said to have existence without it.  It would be like being a human being trying to live and act without air or blood, it would be like an automobile trying to drive without fuel to run it or oil to lubricate its parts, and it would be like trying to turn on a light-bulb when there is not yet any power run to the house.  Nothing can be said to be or to be able to continue without the word of God’s power—without the work of Jesus Christ.

Loved ones, think of the ramifications of this principle.  Even the unbeliever needs Jesus, whether he likes it or not.  Without Jesus, the unbeliever and the believer alike could not walk, breath, have life, or even exist—we would be nothing and nothing would be.  That makes nonsense out of even the most ardent atheist’s rejection of God, for they could not reject were not Christ causing all things to be and were not Christ allowing them the setting and ability to reject.  What a wonderful reminder of how we ought to be bold in our evangelism, for we know and have a relationship with the one who holds the cosmos in its place and who will bring it into its logical judgment!  Oh, beloved, how our God did not create a clock to be wound and sit on the table, but instead, he created a machine that can do nothing on its own, but requires one to be ever moving and bringing it life—and the great promise is that Christ will not fail to uphold this universe, but will do so by the word of his power to its appointed time when it will be brought into judgment and remade free from the effects of the fall.

“As with fat and the choicest cuts of meat, my soul will be satisfied.

My lips will exult; my mouth will exclaim hallelujah!”

(Psalm 63:6 {Psalm 63:5 in English versions})

Now, in a culture that is as health conscious as ours is, we somewhat lose the impact of the initial metaphor.  We usually think of fatty food as something bad and to be avoided because it is just simply not good for you (or at least, in a society that is as sedentary as ours is, it is not good for you).  Yet, one thing that must never be forgotten is that typically, when you are dealing with meats, the fattiest cuts are also the tastiest cuts.  As a child, before I became aware of this and that health concern and when I was active enough that I could eat whatever I wanted and never gain a pound, one my favorite things about when Dad made steaks on the grill, was eating the fat on the outside of the cut.  And that is exactly what David is communicating.  Take all of your health issues and set them to the side and think simply of the wonderful taste that comes with fat, and recognize that David is saying that his soul enjoys his God in the same way as his taste buds enjoys the fatty cuts of meat. 

We, as humans, respond to food.  This is not a cultural thing, but it is tied to our very being—we like to eat and we like to eat well.  We have made an art out of fine cooking, and almost everything we do on a social level is done around food.  Different cultures may have different styles of food that is popular with their palates, but there is food, none-the-less.  And what David is seeking to communicate to us through the ages is that as satisfying as the best meal may be—and when we have an exceptional meal prepared for us, it is not uncommon for us to think of that meal for days if not weeks—and crave it again—so too, David says, his soul enjoys God.  The question that needs to be asked, then, is does your soul crave God in the same way your mouth craves a favorite food.  Do you look forward all day to your morning or evening prayer time in the same way that you look forward all day to a special meal that is being prepared?  Do you savor your time in prayer as you do a good meal or do you see it as just one more thing to do?

Beloved, I think that we are all guilty of falling short of the mark that David sets for us, but he continues his metaphor in the second line of the psalm.  Just as your lips and mouth do not remain silent, but instead rejoice, in a good meal, so too, his lips and mouth cannot remain silent at the presence of God in his life.  And, indeed, David’s mouth did not remain silent, but from his mouth came the many sweet psalms of the first part of the book of Psalms.  Loved ones, does your heart sing, do your lips exult, does your voice refuse to remain silent at the wonders of God?  If so, then praise God, but if not, I pray that these words of David will spur you on and help nurture within you a heart of praise. 

I will sing of my Redeemer, and his wondrous love to me:

On the cruel cross he suffered, from the curse to set me free.

Sing, O sing of my Redeemer!  With his blood he purchased me;

On the cross he sealed my pardon, paid the debit and made me free.

-Philip Bliss

and the exact image of his essence…

So, understanding the theology of this passage in terms of the divine nature of Christ, what does that mean for us as humans apart from the theology of salvation?  We are told in scripture that as human beings we too are made in the image of God (Genesis 1:26-27).  Yet in the fall of Adam and Eve, while the image of God within us was not lost, it was severely twisted and warped by sin.  Living as sinful men and women, that sin nature distorts the image of God, making it difficult to see or understand and impossible to experience.  Yet, Christ is the exact image of God (Hebrews 1:3; Colossians 1:15), and Christ, in all his being and glorious work, did so without sin (Hebrews 4:15).  In other words, if we want to look at a picture of what our lives ought to look like were we not marred by sin, Christ provides that picture!

Thus, that is why, when we talk of our sanctification, we often use the language of being made more like Christ (1 Corinthians 4:16; Ephesians 5:1).  Or, perhaps to put it in another way, as we grow in grace, our lives should more and more reflect Christ and less and less reflect our old, sinful man.  People should be able to look at your life and at mine, as believers in Jesus Christ, and see Christ reflected in us. 

So how do we engender that in our lives?  Certainly the process of our sanctification is a process driven and empowered by the Holy Spirit, but there are also many passages in scripture that exhort us to labor alongside of the Spirit as we “work out our salvation with fear and trembling” (Philippians 2:12; 2 Peter 1:10).  In other words, the way in which we order our lives either resists or compliments the sanctifying work of the Spirit.  So how do we being the process of what Peter refers to as “supporting” or “reinforcing” our faith (2 Peter 1:5-7)?  To begin with, we need to go back to the Ten Commandments, the Moral Law of God, and seek to apply that to our lives.  Why is this the place to begin?  First of all, Peter says as much in 2 Peter 1:5, for the very first attribute that is to be added to faith is that of ajreth/ (arete), or “moral excellence.”  Where else would we find God’s standard of moral excellence other than in God’s moral law?  In addition, the moral law itself is a reflection of God’s perfect and holy character, thus, if we are being remade into the image of Christ who is the perfect image of God, then ought not we strive to instill within our lives the moral excellences as taught by God and demonstrated by his very character?

Loved ones, how important it is to apply God’s law to our lives and seek to live it out.  Indeed, we cannot do so in our own strength, but in the strength of the Holy Spirit, these character traits may be worked out in our lives.  Through the process of sanctification we are being made ready for glory—we won’t ever be fully glorified here in this world, but as we grow in faith, we should be more and more reflecting Christ and less and less reflecting our old, fleshly, sinful selves.  How deep and wide is the chasm that Christ bridged between sinful men and God himself, let us walk along that bridge, not resisting the movement of the Holy Spirit, but participating with it, so that our lives reflect the reality of the Spirit’s work in us and on us in every way.  Look to your lives, beloved, and apply God’s perfect law so that you may reflect Christ to a sinful world—Christ who is the exact image of His essence.

“The King will rejoice in God;

and boast, will all who swear by him;

for the mouth will be shut of all who speak a lie.”

(Psalm 63:12 {Psalm 63:11 in English Bibles})

And David, who is the rightful king of Israel, will rejoice in God (even in the midst of having to flee for his life) because God will shut the mouths of the liars—God will vindicate David’s name and bring to shame those who would seek to speak ill of him.  What an amazing statement!  David is saying that because God is who he is, that he has no fear.  Even in the situation he is in, where people are seeking his life and his kingdom, that David is entirely confident that God will bring truth to the surface and will bring an end to the lies that are being spoken about him. 

Beloved, were it that we could only have such faith!  That we could walk with such confidence as to know that God will stop the mouths of those who lie about us.  Yet, friends, we can because God will!  How often do we respond to lies about us by angrily confronting the liars?  How often do we drop everything that we are doing just to focus our energies on “restoring our good name?”  Loved ones, do not misunderstand me, a good name is an important part of your Christian witness, but do you not think that God will restore your good name for you?  Do you not think that God is able to put an end to false talk about you?  If you believe that God will do this and that he is able to do so, why do you fret and panic about the lies of the enemy so?

Loved ones, you are held in the hand of the one who is the very definition of truth and righteousness—pursue His truth and righteousness and the lies of the enemy will be shown for what they are.  As our Lord, himself said:

“Blessed are you when they reproach you, persecute you, and say evil and lies of you because of me. Rejoice and Exalt!  For your reward is great in heaven.  For thus they persecuted the prophets who came before you.”

(Matthew 5:11-12)

Beloved, let our lives sing and boast of the one we serve, for what other god is like our God?  None!  No not one!

I will sing of my Redeemer, and his wondrous love to me:

On the cruel cross he suffered, from the curse to set me free.

Sing, O sing of my Redeemer!

With his blood, he purchased me;

On the cross he sealed my pardon,

Paid the debit and made me free.

-Philip Bliss

“They will be thrown down on the sword;

they will be a portion for foxes.”

(Psalm 63:11 {Psalm 63:10 in English Bibles})

Not only is David confident in the death of those who seek his life, but he is confident in the ignoble way in which they will die and be left for the scavengers of the field.  The language of being “thrown down” on the sword paints the picture for us of the execution of defeated enemies, forced to their deaths.  And of course, the language of their bodies being a portion for the foxes finishes the picture of dead bodies strewn across the battlefield and left to rot and be eaten by scavenging animals—alone and without the dignity of a proper burial.

Oh, the indignity of the final end of those who persecute God’s own.  Not only is it ruin in this life, but it is ruin in the next.  Beloved, how many people do you know and love that are destined to be a portion for the foxes?  How many people do you regularly interact with who are on the wide path that leads to damnation?  And have you been faithful in showing them that there is another way?  Have you worked, even at cost, to remind them that Christ is the answer to their problems?  Have you warned them that unless they flee to Christ, condemnation is what they will face?  Oh, loved ones, how often we sit idly by while those we care about head for the sword of final judgment.  Friends, take a serious look around you at those whose lives do not reflect a relationship with the person of Jesus Christ.  Will you share the good news with them?  They may reject you, forsake you, change the subject, or walk the other way, but if they don’t, and they listen, oh the joy that you will share in seeing one who was destined for destruction experience life!

“And those men of ruin, who require my life,

they will go to the lowest parts of the earth.”

(Psalm 63:10 {Psalm 63:9 in English Bibles})

Thus, not only does David have the assurance that he may hide behind the strong hand of God for protection, like a small child with his or her parent, but that God will act against those that seek his harm.  He says of those who seek his life, that God will send them to the lowest parts of the earth—the grave—Sheol—as a sign of his judgment against them.  Even in referring to these men, he calls them “men of ruin”—not so much because they are seeking David’s ruin (which they are), but because by seeking the death of God’s anointed king, they are condemning themselves to judgment.  Woe to those who oppose the chosen of God—woe to those who would seek to destroy God’s anointed children!

There is some discussion about the translation of the first clause of this verse.  Many will translate it as “those who seek to ruin my life,” connecting the “ruin” with the work of these men and not the lives of these men.  Yet, the Hebrew system of accent marks (a system designed to bind words together or to separate them) binds these first two words together into one unit—hence, “men of ruin.”

The principle, beloved, is clear.  God will protect and preserve his own.  Oh, how we so often fail to trust in that promise.  Oh, how often we doubt God’s provision for us!  And, loved ones, how often we neglect to remember that promise when we have a dispute with another believer.  Oh, dear friends, let us never forget that the promises that God extends to us are the same promises that He extends to other born-again believers; there is no room for bickering and in-fighting in the house of God.  Beloved, let there be peace.