{"id":857,"date":"2011-07-29T13:25:11","date_gmt":"2011-07-29T13:25:11","guid":{"rendered":"http:\/\/christian-gospel.info\/?p=857"},"modified":"2011-07-29T13:25:11","modified_gmt":"2011-07-29T13:25:11","slug":"hebrews-211-18","status":"publish","type":"post","link":"https:\/\/christiangospel.online\/?p=857","title":{"rendered":"HEBREWS 2:11-18"},"content":{"rendered":"

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 2, VERSES 11-15<\/span><\/strong><\/p>\n

2:11\u00a0 For both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren,<\/span><\/strong><\/p>\n

\u00a02:12\u00a0 Saying, I will declare Thy name unto my brethren, in the midst of the church will I sing praise unto Thee.<\/span><\/strong><\/p>\n

\u00a02:13\u00a0 And again, I will put my trust in Him. And again, Behold I and the children which God hath given me.<\/span><\/strong><\/p>\n

\u00a02:14\u00a0 Forasmuch then as the children are partakers of flesh and blood, He also Himself likewise took part of the same; that through death He might destroy him that had the power of death, that is, the devil;<\/span><\/strong><\/p>\n

\u00a02:15\u00a0 And deliver them who through fear of death were all their lifetime subject to bondage.<\/span><\/strong><\/p>\n

THE PATH OF SEPARATION FROM ADAM’S WORLD<\/strong>
\n2:11\u00a0\u00a0\u00a0 For both He that sanctifieth and they who are sanctified-<\/span> To sanctify means to set apart.\u00a0 It is too early in the epistle to think in terms of being sanctified by the sacrifice of Christ, 10:10.\u00a0 In the context, the captain of our salvation has separated us from the world of Adam of which we formed part.\u00a0 In His prayer in John 17, the Lord Jesus spoke of sanctifying Himself, that His people might be sanctified by the truth.\u00a0 Sanctification, or holiness, has not to do in the first instance with separation from sin, (we must not confuse sanctification with purification), but rather involves separation from the ordinary, to be occupied with the sacred.\u00a0 Christ ever sanctified Himself during His life down here, and this qualifies Him to sanctify His people now.\u00a0 He had contrasted those who have eternal life with those who only have the life of flesh, John 17:2, and has described His own as given to Him by the Father out of the world, verse 6.\u00a0 This does not involve being physically removed, but morally distinct.\u00a0 Given that believers are in the world, He requested that they might be sanctified by the truth.\u00a0 The truth in question being that regarding the nature of the eternal life believers possess, the very life of God.\u00a0 It is as we have fellowship with God and His Son in the things of eternal life, (which things were expressed fully by the Son when He was here), that we shall be set apart from the world of Adam.\u00a0 The closer we get to God, the further we shall be from the world.\u00a0 Adam associated his race with things that caused them to perish, whereas Christ associates with salvation the race of which He is head.\u00a0 By passing through this world, and suffering in it, the Lord Jesus has equipped Himself with the experience to lead His people through the same world, with all its sufferings.\u00a0<\/strong>
\nAr<\/span>e all of\u00a0one-<\/span> the sanctifier, (Christ), and those sanctified, (His people), all emerge out of one common experience of suffering on the way to glory.\u00a0 He has already come out of the tomb never to suffer again.\u00a0 But association with Christ in His burial and resurrection begins a life of suffering for the believer.\u00a0 From which suffering he will emerge just a certainly as Christ has emerged.\u00a0 If we suffer with Him, we shall be glorified together, Romans 8:17.\u00a0 Christ is out of the experience of suffering already, whereas we await that emergence, but because it is certain it can be spoken of as if already accomplished.\u00a0 It is noticeable that the apostles did not begin to suffer for Christ until He was risen from the dead.<\/strong>
\nFor which cause He is not ashamed to call them brethren-<\/span> “A brother is born for adversity”, Proverbs 17:17, and the common experience of suffering bonds us with our captain.\u00a0 If He passed through suffering, and the people did not, then there might be room for embarrassment if He called us brethren.\u00a0 Note the way Romans 8 moves from a consideration of sufferings because of a groaning creation, verses 16-27, to the thought that God’s people shall be brethren with His Son, in glory, verses 28-30.\u00a0 No amount of privation can destroy that, as Romans 8:38,39 declares:\u00a0 “For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord”.<\/strong><\/p>\n

THE PATH OF (RESURRECTION) LIFE WITH CHRIST<\/strong>
\n2:12\u00a0\u00a0\u00a0 Saying, “I will declare Thy name unto My brethren-<\/span> These are words found in Psalm 22:22 at the point where the scene changes from one of death and great suffering, to resurrection and great glory.\u00a0 They represent the point where Christ finishes His experience of suffering in this world, and begins to enter His glory, “God raised Him from the dead and gave Him glory”, 1 Peter 1:21.\u00a0<\/strong>
\nThe Lord described His disciples as those that had continued with Him in His temptations, and despite the way they had forsaken Him in Gethsemane, He still said to the women, “Go tell My brethren that I go before you into Galilee”, Matthew 28:10.\u00a0 He also spoke of ascending to His Father and theirs, thus showing He was not ashamed to associate with them, even if they had been ashamed, temporarily, to associate with Him.\u00a0 In this way He began to carry out what He promised in His prayer to His Father in John 17:26, and continued the declaration of the Father’s name or character.\u00a0<\/strong>
\nIn the midst of the church will I sing praise unto Thee”-<\/span> If the first phrase involved teaching the Name, this one involves praising the Name.\u00a0 Praise is the expression of the works of God, and here the Lord Jesus can be thought of as praising God for His great work of delivering Him from death, in answer to His prayer, Hebrews 5:7.\u00a0 It is noticeable that after the Passover meal a psalm was sung before they left, in accordance with the custom of Israel, whereas we do not read of this in the upper room in the post-resurrection appearances to the disciples there.\u00a0 Perhaps a psalm, (1 Corinthians 14:26; Ephesians 5:19), now has the more spiritual idea of a personal expression of praise, rather than the repetition of the exercises of others.\u00a0 By singing praise in the church is meant the recounting by the Lord Jesus of His appreciation of the intervention of His Father on His behalf; He does this as His people speak of Him to the Father.\u00a0 Psalm 22 does not actually use the word sing in the expression that is quoted here, perhaps confirming that singing is not necessarily in view.<\/strong>
\nThere is a possibility that the declaring of the Name is done while His people are still on earth, whereas the singing of praise in the midst of the church will take place in heaven when all the redeemed are safe home.\u00a0 So one refers to the local assembly, the other to “the church of the firstborn (ones) which are written (enrolled) in heaven”, 12:23.<\/strong><\/p>\n

THE PATH OF FAITH IN GOD<\/strong>
\n2:13\u00a0\u00a0\u00a0 And again, “I will put my trust in Him”-<\/span> This is a quotation from Psalm 18, which is mainly an account of David’s deliverance from the hand of his enemies, including Saul.\u00a0 Now Saul had persecuted David some 40 or more years before, and he seems to have used this psalm as an expression of his dependence on God at every stage of his life.\u00a0 The first three verses, from which this quote comes, give to us the attitude of David to adversity, and one feature is his trust in God.\u00a0 Then he records the way in which God vindicated his trust in him by delivering him from his foes.\u00a0 So we learn that during the time when His enemies had the upper hand, the Lord Jesus was marked by trust in God.\u00a0 Indeed, this was ever His attitude, for Psalm 22:9,10 says “I was cast upon Thee from the womb; Thou art My God from My mother’s belly; Thou didst make me hope when I was upon My mother’s breast”.\u00a0 As a result, He knew deliverance from Herod.\u00a0 Children, even unborn children, are remarkably sensitive to the circumstances in which their mother finds herself.\u00a0 See, for instance, Luke 1:41.\u00a0 By implication, His brethren will be marked by this trust too, as they follow the path the captain of their salvation has marked out for them.\u00a0<\/strong>
\nAnd again, “Behold, I and the children which God hath given Me”-<\/span> This is a quotation from Isaiah 8:18.\u00a0 Isaiah had the task of warning the wicked king Ahaz of impending captivity at the hands of the Assyrians.\u00a0 As a sign to Israel, Isaiah was instructed by God to name his two sons in a particular way.\u00a0 One was to be Shear-jashub, a name which means “A remnant shall return”, and the other, Maher-shalal-hash-baz, which means “In making haste to the spoil he hasteneth the prey”.\u00a0 So when Isaiah said to the nation, “Behold, I and the children which God hath given me”, they were a “sign and a wonder” to Israel.\u00a0 Maher-shalal-hash-baz was testimony that the Assyrian would indeed hasten to invade the land, and take them as a prey.\u00a0 The other son, however, was God’s promise that even though that happened, a remnant would return from captivity.\u00a0 So during the present age, believers from the nation of Israel are likewise a testimony to coming judgement on the nation in the form of the Great Tribulation, (and to a lesser extent the destruction of Jerusalem in AD 70), and also to the fact that God will be favourable to His people and ensure that a remnant of them will know His salvation.\u00a0 It is interesting that the Lord Jesus called His brethren “children”, in John 21:5, using the same word which is found here and in the next verse.\u00a0 So physical descendants are not necessarily in view in the application of the quotation, but a spiritual relationship.\u00a0 Just as Isaiah’s trust was in God despite the impending judgements, so the trust of the Hebrew believers should be in God despite what would happen to them as a nation in AD 70.<\/strong><\/p>\n

THE PATH OF DELIVERANCE FROM OUR ENEMIES<\/span><\/strong>
\n2:14\u00a0\u00a0\u00a0 Forasmuch then as the children are partakers of flesh and blood-<\/span> The children in question being those addressed in the previous verse, the children of God, who are the same as Christ’s brethren, true believers.\u00a0 The present condition of the children is in view because they were not children before they became partakers.\u00a0 The verb “are partakers” is in the perfect tense, meaning continuation from the past to the present.\u00a0 Those who share flesh and blood are in a condition of relative weakness, which leaves them vulnerable to attack by evil as they make their way to glory, therefore their Captain steps in to help.\u00a0<\/strong>
\nHe also Himself-<\/span> It is necessary for Him to have the same nature as those He leads, so that He may pass through the same experiences, sin apart, of course.\u00a0<\/strong>
\nLikewise took part of the same-<\/span> Not only does He share flesh and blood with the children, but shares it likewise, or in the same manner- “Similarly, in like manner, in the same way… is equivalent to ‘in all things’ of verse 17, and hence is used of a similarity which amounts to equality”, Grimme.\u00a0 The manhood\u00a0 of Christ is real, even though He is without sin, for a sinful nature is not an integral part of humanity.\u00a0 Adam was a real man before he sinned- he did not have to possess a sinful nature before he was rightly called a man.\u00a0 1 Corinthians 15:50 distinguishes between flesh and blood, and corruption, showing that our corrupt nature can be considered apart from our flesh and blood condition.\u00a0 The Lord Jesus took part of flesh and blood in like manner to the children, by birth of a mother, and He subsequently took part in this condition as He lived amongst men.\u00a0 Perhaps there is an allusion to the other son mentioned by Isaiah, even Immanuel, the child born of the virgin, Isaiah 9:14, see Matthew 1:23.\u00a0<\/strong>
\nThe word used of believers is partakers, meaning they have a common, equal share in humanity, whereas Christ took part, which involves coming in from outside the condition, a testimony to His pre-existence before birth.\u00a0<\/strong>
\nThat through death He might destroy Him that had the power of death-<\/span> Psalm 18, which is quoted in verse 13, and which is found in 2 Samuel 22 also, was written when the Lord had delivered David from his enemies, including Goliath and his sons.\u00a0 In fact 2 Samuel 21:22 links the defeat of Goliath when David was a youth, with the defeat of his four sons by David’s mighty men, when David was an old man.\u00a0 Goliath had put the fear of death into the hearts of the armies of Israel, but David had delivered them from that fear, and had beheaded Goliath with his own sword.\u00a0 So Christ has defeated the greatest enemy of all, the Devil, by using the very weapon that he used.\u00a0<\/strong>
\nBy coming into flesh and blood conditions, and by allowing Himself to be condemned to death, the Lord Jesus placed Himself in a position of weakness.\u00a0 Yet in this weakness He defeated the mightiest force for evil there ever could be.\u00a0 See 2 Corinthians 13:4.\u00a0 Since He is now raised from the dead by the power of God, there is no possibility of the Devil being effective against God’s sons.\u00a0 To destroy means to make of no effect, not annihilate.\u00a0 In the wisdom of God, the Devil is still allowed some measure of activity, but when his final doom is effected it will only take an “ordinary” angel to bind him and cast him into the lake of fire, Revelation 20:1-3.\u00a0<\/strong><\/p>\n

2:15\u00a0\u00a0\u00a0 And deliver them who through fear of death were all their lifetime subject to bondage-<\/span> those under the law were under the ministration of condemnation and death, 2 Corinthians 3:7,9.\u00a0 This brought bondage, for they were not free from fear of death.\u00a0 Imagine a believer in Israel who is returning from sacrificing a sin offering.\u00a0 As he returns to his tent he sins again; yet it is too late to return to the altar.\u00a0 He goes to sleep that night fearing that he may die, and die, moreover, with sin upon him.\u00a0 Through Christ’s death, however, this fear is removed, and death may be faced calmly.\u00a0 This relates especially to believers who formerly were Jews, and therefore under the law.<\/strong><\/p>\n

THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 2, VERSES 16-18<\/span><\/strong><\/p>\n

2:16\u00a0 For verily He took not on him the nature of angels; but He took on him the seed of Abraham.<\/span><\/strong><\/p>\n

\u00a02:17\u00a0 Wherefore in all things it behoved Him to be made like unto His brethren, that He might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.<\/span><\/strong><\/p>\n

\u00a02:18\u00a0 For in that He Himself hath suffered being tempted, He is able to succour them that are tempted.\u00a0<\/span><\/strong><\/p>\n

THE PATH OF VICTORY OVER TEMPTATION<\/strong>
\n2:16\u00a0\u00a0\u00a0 For verily He took not on Him the nature of angels-<\/span> “the nature of” has been added by the translators, since they felt it necessary.\u00a0 But the word “took” is the key here.\u00a0 It means to “take up a person to help him, to rescue from peril, and also to succour”.\u00a0 There is nothing about taking a nature.\u00a0 The Textus Receptus says “For not indeed of angels takes He hold”.\u00a0 The point is that He did not come into flesh and blood conditions to help angels, but the seed of Abraham.\u00a0 Angels have no fear of death, nor does Christ succour them.\u00a0<\/strong>
\nBut He took on Him the seed of Abraham-<\/span> that is, His coming is relevant to the first readers of the epistle, the Hebrews, descended from “Abram the Hebrew”, Genesis 14:13.\u00a0 They should not think that because the link with Adam has been emphasised in the earlier verses, that they have no special place with God.\u00a0 “Salvation is of the Jews”, John 4:22.\u00a0 “Of whom, as concerning the flesh, Christ came”, Romans 9:5.\u00a0 The special emphasis, however, is on those descended from Abraham naturally who were believers, and therefore were his seed spiritually, see John 8:33-45; Romans 4:16; Galatians 3:29.\u00a0\u00a0 The word “took” is the same as is used in 8:9 of God taking hold of Israel to lead them out of Egypt.\u00a0 Here our captain takes hold to lead out of the world.\u00a0 Clearly, the statement in 8:9 does not involve taking a nature.\u00a0 “For verily” is only found here in the New Testament.\u00a0 “It is used when something is affirmed in an ironical way”- Grimm.\u00a0 Vine says it means, “Of course,” or “It goes without saying.”<\/strong><\/p>\n

2:17\u00a0\u00a0\u00a0 Wherefore-<\/span> this means “for which reason”.\u00a0<\/strong>
\nIn all things it behoved Him to be made like unto His brethren-<\/span> For the purpose of taking hold of the seed of Abraham, He needed to be made like them in all things- note He is made like His brethren, meaning believers.\u00a0 He is not made like unbelievers in all things, for they have a sinful nature, whereas believers are looked at ideally as being righteous, even whilst in a mortal body.\u00a0 This confirms that the seed of Abraham in verse 16 means believers.\u00a0 “Behoved” means “a necessity in view of the subject under discussion”.\u00a0 Having taken flesh and blood, and come to take hold of believers to help them, it is necessary that He become like them in all relevant things, so that He may minister unto them effectively.\u00a0 The previous verses have shown believers to be delivered by His various ministries; but they are passing through temptations that may cause them to fall- how can He help them in this?\u00a0<\/strong>
\nThat He might be-<\/span> in order that He might take His place as, or be granted the position of.\u00a0<\/strong>
\nA merciful and faithful high priest-<\/span> the word for mercy here indicates the outward manifestation of pity, with need on the part of the one shown mercy, and resources on the part of the one showing it.\u00a0 It is not simply an attitude, but an act, as demonstrated by the Good Samaritan, who was not content to look from a distance, (as the priest was), but acted in compassion.\u00a0<\/strong>
\nFaithfulness marks Him, not only in His relationship with God, 3:2, but also towards believers, the idea behind faithfulness being reliability and stability.\u00a0 The failures we manifest do not cause our helper to desert us.\u00a0 Cf. “only Luke is with me”, 2 Timothy 4:11, for the writer of the priestly gospel has learnt the constancy of the One he wrote of, and sought to imitate it.\u00a0<\/strong>
\nIn things pertaining to God-<\/span> in matters that relate to the honour of God.\u00a0 Aaron was made priest to minister unto God, Exodus 28:1.\u00a0 The priesthood of Aaron had to do with constant sacrifices and yearly atonement.\u00a0 Christ dealt with these two aspects before He entered into his ministry, as hebrews 7:28 makes clear.\u00a0 His sacrifice renders altar sacrifices obsolete, chapter 10, and His work of propitiation is once for all, chapter 9.\u00a0 His priesthood has to do with helping us move through the world safely, and leading the way into the presence of God.\u00a0<\/strong>
\nTo make reconciliation for the sins of the people-<\/span> reconciliation, the bringing into harmony of persons formerly at variance, is one result of the work of propitiation.\u00a0 “To” means “for to”, a similar expression to the “That He might be” of the beginning of the verse.\u00a0 The change of word indicates that, as the scholars say, “this is a separate telic clause”, (a clause which tells us what the goal is).\u00a0 So there are two goals in view in the verse, the one issuing from the other- He is made like His brethren with the general object of being a faithful high priest for them, and also to make propitiation.\u00a0 Whilst this is put second, the work was done before He became high priest, but the writer perhaps wishes to link His present work of succouring the tempted with the work that is the support for that ministry.\u00a0 Compare 1 John 2:1,2, with the advocacy of Christ on the basis of His propitiatory work.\u00a0 He is the propitiation for our sins in the sense that the one in heaven interceding is the one who once was on the cross propitiating.\u00a0 The alternative reason for propitiation being mentioned second will be given later.<\/strong>
\nThe Lord Jesus spoke to Mary Magdalene about His brethren, and indicated that He was about to “ascend to My Father, and your Father, to My God, and your God”, John 20:17.\u00a0 Thus He would still be the link between His people and God, maintaining them in His dual role of Advocate with the Father, and High Priest in things pertaining to God.\u00a0<\/strong>
\nThe basis of His advocacy is two-fold.\u00a0 His person, for He is Jesus Christ the righteous, and His work, for He is the propitiation for our sins, 1 John 2:1,2.\u00a0 The apostle John was concerned about believers sinning.\u00a0 The sins of believers are just as obnoxious to God, and just as deserving of wrath, as those of unbelievers.\u00a0 But we are “saved from wrath through Him”, Romans 5:9, as He pleads the merits of His work.\u00a0 He is, says John, the propitiatory offering for our sins.\u00a0 Not was, but is.\u00a0 In other words, the one who acts for us in heaven as our advocate, is the very same one who hung upon the cross as a sacrifice for our sins.\u00a0<\/strong>
\nHe is also our High priest.\u00a0 Hebrews 2:17,18 form a bridge between chapter two, with its emphasis on the reasons why the Lord Jesus took manhood, and the way in which Israel were tempted in the wilderness as noted in chapter three.\u00a0<\/strong>
\nNote in particular the word “for” which begins verse 18. Too little attention has been paid to this word, and hence the connection between verses 17 and 18 is often lost.\u00a0 The reason why we have a high priest who is merciful and faithful is that He has been here in manhood and suffered being tempted.\u00a0 When His people pass through temptation, then He undertakes to deal with their cause.\u00a0 Because He has been here, and has been tempted in all points like as we are, He is able to help us when we cry to Him for help.\u00a0 The word for succour is used by the woman of Canaan in Matthew 15:25 when she cried out, “Lord, help me”.\u00a0 He is able to point us to the ways in which He overcame in the wilderness temptation, and thus we are strengthened to resist temptation.<\/strong>
\nBut what if we fall, and sin?\u00a0 In that case He comes to our aid in another way.\u00a0 We see it typified negatively in Leviticus 10:16-20.\u00a0 The priests were commanded to eat the sin-offerings, if the blood thereof had not been brought into the sanctuary.\u00a0 This was in order to “bear the iniquity of the congregation, to make atonement for them before the Lord”, Leviticus 10:17, where the word for bear is the same as is used for the scapegoat bearing iniquity.\u00a0 But at the end of the consecration of the priesthood, Moses was angry on God’s behalf, for the priests had failed in this.\u00a0 One of the functions of priesthood, then, was to personally identify with the sin-offering by eating it, and by so doing bear the iniquity of the congregation, taking responsibility for their failure, but doing so safeguarded by the fact that a sin-offering had been accepted by God.\u00a0 As they did this the scripture explicitly says they made atonement for the people, Leviticus 10:17.\u00a0 We see then what the writer to the Hebrews means when he talks of Christ making reconciliation or propitiation for the sins of the people.\u00a0 He is indicating that Christ personally identifies Himself with His sin-offering work at Calvary, and thus takes responsibility for the failures of His people under temptation.\u00a0 This is acceptable to God, and His people are preserved, despite their failure.<\/strong><\/p>\n

2:18\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 For in that He hath suffered, being tempted-<\/span> only those who resist temptation suffer.\u00a0 The fact that it is said without qualification that He suffered when He was tempted, shows that He always resisted resolutely.\u00a0 He therefore knows what His people pass through when they resist temptation.\u00a0<\/strong>
\nHe is able to succour them that are tempted-<\/span> knowing the pressure they are under, He is able to suit the help they need to their situation.\u00a0 When His people do not resist temptation, then His work at Calvary safeguards their position, hence the mention of propitiation in the previous verse.\u00a0 To succour means to run to the aid of a person in danger when they cry for help.\u00a0 See Matthew 15:25, “Lord, help me”; and Hebrews 4:16 “Grace to help in time of need”, where the same word as succour is used.\u00a0 Because He has experienced the pressure of temptation, and has overcome, when we go to Him for help He is able to point us to the way in which He overcame, as detailed in the temptation accounts in the gospels.<\/strong><\/p>\n

\u00a0<\/strong><\/p>\n

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THE WORDS OF THE BIBLE, THE CHRISTIAN SCRIPTURES, AS FOUND IN THE EPISTLE TO THE HEBREWS CHAPTER 2, VERSES 11-15 2:11\u00a0 For both He that sanctifieth and they who are sanctified are all of one: for which cause He is not ashamed to call them brethren, \u00a02:12\u00a0 Saying, I will declare Thy name unto my […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"iawp_total_views":5,"footnotes":""},"categories":[1],"tags":[275,381,482,659,667,681,711,737],"class_list":["post-857","post","type-post","status-publish","format-standard","hentry","category-uncategorised","tag-abraham","tag-death","tag-high-priest","tag-reconciliation","tag-resurrection","tag-salvation","tag-sins","tag-temptation"],"_links":{"self":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/857","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=857"}],"version-history":[{"count":0,"href":"https:\/\/christiangospel.online\/index.php?rest_route=\/wp\/v2\/posts\/857\/revisions"}],"wp:attachment":[{"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=857"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=857"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/christiangospel.online\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=857"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}