Excerpt from The Monthly Interpreter, 1885, Vol. 1
New Testament the resurrection of Christ does occupy this apologetic position; it is this very thought which St. Paul has in view when he says, He was delivered for our offences and raised for our justification. Yet it does not seem to us that this is the thought which the writer to the Hebrews had in view. He is not speaking of an imprimatur on the death of Christ; he is speaking of the death of Christ itself. His attention is entirely concentrated on the personal experience of the Son of man in the act of dying. This is made clear by the use of the phrase taste death, a reference being manifestly intended to the natural bitterness with which such an experience would be fraught to such a sufferer. But if the writer to the Hebrews is speaking of Christ's actual experience of death, what meaning are we to attach to his statement? How can it be said that Christ was raised from the dead in order that He might taste death for every man? It is quite clear that such a statement is absolutely without meaning. The question then naturally arises, Have we been right in hitherto taking it for granted that the crown of glory and honour of which the writer speaks is intended by him as a synonym for Christ's resurrection? Have we any evidence that he had in his mind the idea of the resurrection at all? For our part, we are convinced that when the writer to the Hebrews described Christ as being crowned with glory and honour in order that He might taste death, he intended his words to have the only meaning which they could grammatically or reasonably hear; he designed to convey the idea that the Son of man before tasting of death, and in order to make His experience of death a redemptive Offering, required to receive a crown of glory. Whatever that crown was, it could not have been resurrection.
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