Study Notes and Questions for Hebrews 2:5-18

Transcription

1 Study Notes and Questions for Hebrews 2:5-18 THE SON WHO IS WITH US Gerald Neufeld Setting: Our preacher has just taught us that the revelation of God s word by the Son was once-and-forall final in comparison to the fragmentary and repeated revelation through the prophets. The reason for this was that the Son was equal with God (Hebrews 1:4). The preacher then goes on to show that the Son is far superior to angels since He was a Son and the angels were messengers (1:5-14). As a result of this teaching he encourages and warns the congregation to pay much closer attention to the gospel as given in Scripture since its superiority will also result in a greater judgment and punishment if ignored (2:1-4). The preacher now changes direction; this time about the surprising identification of the exalted Son of God with humankind and the necessity for it. The reason he now emphasizes the humanity of Christ is that the congregation he was preaching to felt a deep anxiety for their own and their families welfare; both physically and economically. They were frightened and had a sense of distance or even absence from God. The pastor who loved them dearly wanted them to know that the God that they worshiped was not silent but had spoke clearly and perfectly through His Son and that this Son had humbled Himself and had become one of them; a human being. God s own Son had identified completely with them, had suffered with them and was tempted like them and who in the end had died an atoning death for them, a death that they deserved. These then are words of comfort in that they show clearly God s Son identifying with the weakness and frailty of humanity in order to save those who put their hope and trust in Him; that is, for those who will inherit salvation (1:14). Notes: This unit of text can be observed from the boundary markers (inclusio) given in 2:5 and 2:16: Now it is not to angels (2:5) For surely it is not angels (2:16) These statements about angels beg the question; if not to angels, then to whom? The answer is Jesus, man s perfect representative as well as man who are offspring of Abraham (2:16) This text then divides naturally into two parts: the humiliation and then glorification of the Son with His identification with humanity (2:5-9) and second, the reasons for this identification (2:10-18). As Lane states, The central fact that the preacher brings before his friends is that the exalted Son of God, who is now enthroned at God s right hand, is a person who actually shared our situation. He was fully human. His humanity was exposed to the full range of testing, just as ours is. He was made to be like us. He fully identified himself with us. For these reasons he is qualified to help us when our faith is severely tested (Lane, 43). I. The humiliation and glory of the Son with His identification with humanity (vv 5-9) Our preacher begins a new theme at this verse that was hinted at in 1:14. The theme is that not only is the Son superior to angels (the main theme of 1:4-13), but that humanity will eventually be superior to angels; in fact, angels were created as ministering spirits for the sake of those who are to inherit salvation. Such superiority to angels, however, is only possible by the Son of God s identification with fallen man through His incarnation and man s identify with the glorified Son through trust and faith in Him. 1

2 2:5 Now it was not to angels that God subjected the world to come Although this statement is not in a form of a question, we can ask: if not to angels, to whom then did He subject the world to come? The answer is given in 2:6-8 where the preacher quotes Psalm 8:4-6. In the original context of that Psalm the reference is to humanity; however, in the hands of our preacher it refers to Jesus as the perfect representative of humanity as well as those who are to inherit salvation. subjected This word then refers to the original mandate given by God to Adam and Eve to Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves on the earth (Genesis 1:28). This complete dominion was cut short and was replaced by a fragmentary and frustrating dominion (Genesis 3:17-19). However, the preacher understands the psalm passage to teach the hope of a future subjection that will be like Eden. It will be those who are to inherit salvation (1:14) who will subject the world to come. world to come is a common Jewish expression that points to a future age in which all of God s purposes are fulfilled. Within the present context of the preacher, this world has already begun but it is not yet consummated (cf. 2:8). As Bruce writes, It has been inaugurated by Christ s enthronement, although it is not yet present in its fulness; its consummation awaits the time when Christ will appear to bring his people into the final blessing of the salvation which has procured for them (Bruce, 71). The word world literally means the world as inhabited by people rather than simply earth or cosmos implying that the preacher is more concerned about a personal world that an abstract one (Guthrie, 84). 2:6a It has been testified somewhere is an interesting phrase to begin a Scriptural quote. It is not because the preacher did not know, but simply because he was not interested in identifying the human author or the historical context of the Psalm since he sees all of Scripture having the authority as God s word (cf. Hebrews 3:7 as the Holy Spirit says ) (Bruce, 72). 2:6b-8a Psalm 8:4-6 from the Septuagint As mentioned originally this psalm referred to humans albeit to an idealized human describing God s intention for Adam and Eve (Genesis 1:26-28). As such, it was not understood as messianic by the Jews (Guthrie, 84). As well it was an expression of surprised astonishment that God would have given so much honour to humans. Although at creation man was given this honour and authority, since the Fall, it has been frustrated. This was the psalm s original setting or context; the preacher however reinterprets this psalm to refer to the perfect man, Jesus Christ. This reinterpretation has precedence in Jesus Himself who also quotes this psalm regarding Himself (using a different verse) (Matthew 21:14-16). Paul also refers to the same verses as our preacher in identifying Jesus with the one under whose feet all thing (including death) will be subject (1 Corinthians 15:26-27). 2:6b What is man? To get the full significance of this question it is necessary to see it in the context of the earlier verses of Psalm 8. In the immediate previous verse (Psalm 8:3) the psalmist is overwhelmed by the created heavens as he looks into the night sky. In seeing the vastness, splendor and beauty of the heavens he understands how special humans are. However both these creations, the heavens and humans, are overshadowed by the glory of God in His created universe: O LORD, our Lord, how majestic is your name in all the earth! You have set your glory above the heavens. (Psalm 8:1,9) 2

3 son of man refers to humans in the original context but which certainly here also identifies Jesus Christ as the perfect and truest representative of mankind (Hebrews 2:9). Interestingly, although Jesus used the term son of man often, it was not typically used by his followers or apostles (only Stephen uses it in Acts 7:56). 2:7 You made him Refers originally to mankind but here specifically to Jesus. a little lower than the angels implies that humans had a great deal of honour and dignity given to them by God in their order within creation, but as a reference to Jesus it identifies Him with fallen humanity and underscores that for a little while He set aside His glory. This phrase then, refers to Jesus Christ s incarnation. you have crowned him with glory and honor This is the ideal situation and no human except for Jesus can take this honor (cf. Philippians 2:9ff). This phrase then, refers to Jesus Christ s exaltation. 2:8a putting everything in subjection under his feet can only be applied properly to the Son of Man, who is the perfect fulfillment of Psalm 8. However, it can also apply to those who will inherit salvation through Him; those who are identified in Him. This subjection is also linked with Psalm 110:1 quoted in Hebrews 1:13, however here not just His enemies but also everything will be subject to Him. 2:8b he [God] left nothing outside his control applies to Jesus after his resurrection and ascension and so implies that He rules even the angels. As well, it applies to those who are fellow heirs with Jesus after their glorification (Romans 8:17). This phrase and the previous then, refer to Jesus Christ s final victory. we do not yet see everything in subjection to him applies to Jesus during His incarnation where Jesus close identification with fallen humanity made this appear to be so. The pronoun him can therefore also be applied to humanity. Again, the Son of Man s close identification with humanity and His people s identification with Him means that these references can be used to apply to both Jesus Christ and those who are to inherit salvation through Him. Even today this reality is not yet fully realized since not everyone gives their allegiance to Him who sits at God s right hand. 2:9a But we see him Jesus The preacher finally introduces our Lord Jesus Christ by name and it is significant that he uses His human name, Jesus. The close identification of Jesus with humanity in general was hinted at throughout this passage. Up to now, the preacher has focused on God s Son and His divine nature and His unique status, now he finally reveals the human name of the Son; it is Jesus. Placing the name, Jesus at the end of the sentence heightens the sense of suspense and effect (Lane, 45). However, in particular, it is only those who inherit salvation who see Jesus. With this explicit reference to Jesus, the focus of this passage is on Jesus and his solidarity with humanity, fulfilling in Him the original intent God had for man, i.e., Psalm 8:4-6. who for a little while was made lower than the angels This phrase refers to Jesus earthly incarnation ( a little while ESV, NASB but see NIV) when He first took on human form. This little while, indicating that it was only temporary, ended after His resurrection and ascension. Later we will find out the reason it was necessary for him to made lower than the angels (cf. Hebrews 2: 14-18); it was to fully identify with humanity. 3

4 crowned with glory and honor and because of the suffering of death These two phrases should be taken together since it is because of his death 1 that He was crowned with glory and honor. To relate glory and honor with death in this way is foreign to our natural way of thinking but is central to the New Testament 2. It was God who willed the suffering and death of His Son and it is God who bestows the glory on Him. These phrases therefore refer to Jesus humiliation on the cross and His subsequent exaltation and glorification. II. The salvation of the Son for sons, brothers, and children of God (vv 9b-18) Four reasons are now given why God s Son had to come on earth as a human being (Lane, 46): 1. The Son of God had to become a man to experience death for us (v. 9b). 2. He had to become a man to bring us to glory (v.10) 3. He had to become a man to destroy our adversary, the devil (vv ). 4. He had to become a man to fully qualify as our High Priest (vv ) FIRST PURPOSE FOR THE INCARNATION: TO EXPERIENCE DEATH FOR EVERYONE 2:9b by the grace of God he might taste death for everyone The death and glorification of Jesus by God s grace is applied to everyone. Of course everyone cannot mean universal salvation for all people but refers to those who are to inherit salvation (1:14; 2:10; 9:15,28; 10:39). SECOND PURPOSE FOR THE INCARNATION: TO BRING HIS BROTHERS AND SISTERS TO GLORY 2:10 For it was fitting that The For in this verse refers back to the suffering of death of Jesus (2:9). In this verse, the thought is repeated in that it was fitting that Jesus should be made perfect through suffering. The concept that the long-awaited Messiah would suffer and die was abhorrent to the Jews and laughable to the Greeks. Yet, for the Christian, who realizes his sense of need due to complete separation from God because of his sin, also understands his need for a savior who would suffer and die for him. It is in this sense that God found it fitting to crush him. But the Lord was pleased To crush Him, putting Him to grief; (Isaiah 53:10 NASB) So the preacher reminds his friends that what happened to Jesus was no surprise or accident or tragedy but was consistent with God s character, will and purpose. The suffering and death of Jesus was appropriate to achieve the goal of rescuing those who are to inherit salvation. he [Father], for whom and by whom all things exist The personal pronoun here refer to the Father (cf. Romans 11:36) who makes perfect Jesus, the founder of their salvation. It is the Son of God, the exalted one, who suffered and died. Together with the previous phrase, it is fitting that creation itself seems to be designed on the principle that glory could be secured through suffering (Guthrie, 88). 1 This is the first explicit reference to Jesus atoning death although there is an implicit reference in 1:3. 2 Suffering and glory is not just for the Son of God but for all His followers (Romans 6:f8f.; 2 Timothy 2:11-12) 4

5 many sons to glory The followers of the one and only begotten Son of God are also, through adoption, called sons (Romans 8:15,23; 9:4; Galatians 4:5; Ephesians 1:5) and brothers (Hebrews 2:11-12) and children of God (2:13). So, only in relationship with the Son of God is Jesus vicarious death effective. The future glorification of the sons and daughters is guaranteed by the present glorification of Jesus (Phil. 3:20-21). glory means the completed salvation of His children. founder [pioneer, leader, champion] of their salvation The word for founder implies the one who leads the way, or goes before, or blazes the path for others to follow. The implication is that if it was not for Jesus there would be no salvation (Guthrie, 89). The title is one of honour and is used again in Hebrews 12:2 as well as in Acts 3:15 and 5:31 (where it is translated author, leader, prince, captian ). perfect The meaning is not to bring something that is sub-par to perfection but to bring to absolute completion in an ideal way so that there is no more to do. The Son s revelation and atoning work as High Priest was completely and perfectly completed. Nowhere is the merciful and faithful heart of God revealed than willing His Son take on human form, suffer and die in order to be our perfect Saviour. Now all these things are from God, who reconciled us to Himself through Christ and gave us the ministry of reconciliation, namely, that God was in Christ reconciling the world to Himself, not counting their trespasses against them, and He has committed to us the word of reconciliation. (2 Corinthians 5:18 19 NASB) 2:11 For both He who sanctifies and those who are sanctified are all from one [Father] (NASB) the concept of sanctification is prominent in this sermon (Hebrews 9:13; 10:10,14; 13:12). The common use of the term sanctify is to make holy and so this clearly cannot apply to Jesus. The term in its Old Testament context means to be set apart. For God and the Son then, to be holy means they are (infinitely) set apart from creation. It is then most amazing to think that this infinite other humbled Himself to become for a little while even lower than the (created) angels, taking on human form. This phrase then relates to us who inherit salvation since through the Son s atoning death He has made us holy (set us apart) for Him. That is why he is not ashamed to call them brothers Because the Sanctifier had sanctified us, making us holy, He is not ashamed to call us His brother and sister. Certainly the Son of God would have every reason to be ashamed of the wicked and the vile who blaspheme and reject Him. But to those whom He has called, He is delighted to include into His adopted family as brothers, sisters as part of the family (children) of God. Those who are to inherit salvation have the same Father as the Heir of all things. We could hardly imagine a greater sense of comfort for the little frightened and oppressed congregation in Rome nor a greater contrast between the believer and the unbeliever. 2:12 I will proclaim Your name I will sing Your praise (NASB) It is remarkable that this Psalm (22) which is so closely associated with Jesus death and resurrection is quoted here to underscore those who are in the family of God. This is because the Messiah so perfectly completed the work of salvation for His children in His suffering. And even more remarkably He invites His adopted family to join with Him in worshipful praise. The union of the incarnate Son of God with His brothers and sisters could hardly be described any closer. 5

6 2:13 Two more quotations are used to show the close relationship the Son has with the children of God. The first quotation in this verse may have come from Isaiah 8:17 (or 2 Samuel 22:3), the second quotation comes from Isaiah 8:18. I [Jesus] will put my trust in him The first quotation, remarkably, identifies the Messiah with His brothers to the extent that he joins with them in saying, I will put my trust in him. This sense of trust that Jesus had of His Father is most evident in John s gospel with His close association to the Father and to work within His will. I [Jesus] and the children God has given me The second quotation is from Isaiah (8:18), where Isaiah identifies himself and his own children with those who follow God. Guthrie explains how the preacher identifies Jesus with this saying. Isaiah saw himself as link with his children in the service of God, for he recognized that the children were signs given by God. This identification of the prophet with his children as signs is paralleled in the writer s thought by the close link between Christ and his people. (Guthrie, 91) THIRD PURPOSE FOR THE INCARNATION: TO DESTROY DEATH, AND THE PRINCE OF DEATH 2:14a Parallel symmetry of the text emphasizes the resemblance of the Son to His children (Lane, 49): A. Since therefore the children B. share in flesh and blood A he himself likewise B [shared] partook of the same things (i.e., flesh and blood) Since therefore Our preacher continues to state the reasons it was necessary for the Son of God to humble Himself and become flesh and blood that is, to become human. The reason is that since His children were human, He too had to be human to be an atoning sacrifice for them (cf. Hebrews 2:17). To be the savior for mankind Jesus Christ had to share in human nature. Guthrie comments that, We are in the presence of a mystery here. The fact that he himself partook of the same nature [things] sums up the perfect humanity of Jesus. When this statement is set over against the statements in chapter 1 about the divine Sonship of Jesus, the mystery deepens (Guthrie, 92). Once again, we have no human words to describe adequately the two natures of Jesus Christ; there are no human analogies we can draw on. The verb partook indicates a point in time when this occurred; that is when He took on human flesh and blood. 2:14b The concentric symmetry of the text emphasizes the contrast between the Son and the prince of death, the devil (Lane, 50). A. that through death B. he might destroy the one B who holds the power A of death [that is, the devil] that through death he might destroy the one who has power of death Scripture always describes death as the result of sin (Genesis 2:17; Romans 5:12). Here lies the difference between Christ s human death and everyone else s; mankind dies because of sin, but Christ, who was sinless, died for their sin. And in fact, His death was caused by the sin 6

7 of men. It was because of His resurrection that death has now lost its sting; that is the deadly effect of sin (1 Corinthians 15:55). It was therefore appropriate (necessary) for Him to become human to take on Himself the sins of His people; this was costly grace! the devil the New Testament agrees that the devil has the power of death. However, this power applies only to the unregenerate person since the death and resurrection of Christ has delivered us from this power. As such, these statements are still true. The devil still has the power of death (and the fear of death) over those who do not follow Jesus. 2:15 The concentric symmetry of text emphasizes the contrast between deliverance and bondage (Lane, 50): A. and deliver all those B. who through fear of death B were subject to lifelong (fear of death; i.e. slavery) A slavery fear of death lifelong slavery Most people would not consider themselves slaves; they think of themselves as free. This is certainly true in the western world. However, everyone dies; it is the final destiny that no one can escape. It is in this sense that the fear of death and its final reality holds all people in slavery. But those who place here hope and faith in Christ are delivered from this bondage by the Deliverer. To the congregation and the preacher this fear of death was real and present; it is the first glimpse of the seriousness of their situation (Lane, 50). 2:16 For surely it is not angels that he helps completes the inclusio begun in Hebrews 2:5. All that he has just taught about the Son of God s identification with humanity and His vicarious atoning death has no personal reverence to angels since Christ did not suffer and die for them. They are not included in the work of salvation since they have no need for it. offspring of Abraham must mean not just the ethnic Jews but all who are in Christ through faith in Him (John 8:39; Romans 4:11; Galatians 3). FINAL PURPOSE OF THE INCARNATION: TO BE A MERCIFUL AND FAITHFUL HIGH PRIEST The high priest represented the people before God and he could only do this because he is one of them. The reason then for the Son of God to become human is: 1. By being in solidarity with us, He was qualified to represent the people as a merciful and faithful High Priest. 2. By being in solidarity with us, He could provide atonement for His people. 2:17 he [Jesus] had to be made like his brothers in every respect This is basically a restatement of what the preacher said in v.14 the idea that the very Son of God had to become human and die is not an easy one to grasp. Here however he adds the phrase in every respect underlining the complete and total humanity of Jesus. so that he might become a merciful and faithful high priest Mercy and faithfulness are certainly the primary way that God deals with humanity (Exodus 34:6-7). In the previous clause the preacher stated that the Son of God had to be human like His brothers. Unless Jesus became fully human He could not represent believers as their High Priest. 7

8 to make propitiation for the sins of the people Propitiation refers to the atoning sacrificial death of Jesus Christ whose purpose was the restoration of a previously broken relationship between God and man occasioned by man s sin (Guthrie, 95). 2:18 he himself has suffered when tempted It was important for Jesus, as fully human, to be tempted in every way that humans are tempted. Yet in all these temptations Jesus never sinned (Hebrews 4:15; 7:26). It is noteworthy that Jesus temptations are linked with His suffering which has primarily to do with death; that is, taking on the sins of the people. because is able to help those who are being tempted The main point of this verse however is that it is because Jesus was temped like any other human, He is able as a High Priest to help others who are tempted. The summary point here is that the Son of God, having taken on human form, suffering and dying for the sins of the people and who was also tempted just like them, is now perfectly suited to be their High Priest. Biography Donald Guthrie, Hebrews, The Tyndale New Testament Commentary, Leon Morris, Gen. Ed., Nottingham, England:Inter-Varsity Press, F.F. Bruce, The Epistle To The Hebrews (Revised), The New International Commentary on the New Testament, Gordon D. Fee, Gen. Ed., Grand Rapids, Michigan: William B. Eerdmans Publishing Company, Dennis E. Johnson, The Epistle To The Hebrews, Institute of Theological Studies, Course Notes, Grand Rapids, Michigan: Outreach Inc William L. Lane, Hebrews 1-8 Volume 47a, Word Biblical Commentary, David A. Hubbard, Glenn W. Barker, Gen. Ed., Nashville:Thomas Nelson, William L. Lane, Hebrews, A Call To Commitment, Vancouver, British Columbia:Regent College Publishing, Barnabas Lindars, ssf, The Theology of the Letter To the Hebrews, J. D. G. Dunn, Gen. Ed., Cambridge University Press, Kenneth Schenck, Understanding the Book of Hebrews: The Story Behind The Sermon, louisville:westminster John Knox Press,

9 Additional notes for Hebrews 2:10-18 Reason for and Necessity of the Incarnation Why did the Son of God have to become human? He came to earth not because we are so lovable but because we are so desperately wicked (Jeremiah 17:9; Romans 3:10-18). And so He came to save us (2:10b). 1. Only as a human could He take the judgment and punishment that we deserve. Human judgment requires human punishment (10:11 i.e., not animals) 2. So then why not just a really good man? Because no human is that good that his death would be sufficient for all people over all time. The pastor to the Hebrews includes this and expands on the theme of the incarnation of our Lord. 1. Because of the incarnation, fallen humanity who inherit salvation are restored to their former glory and authority (2:5-18) 2. Because of the incarnation, Satan and his cohorts are defeated freeing us from the fear of death (2:14-15) 3. Because of the incarnation, we have become Abraham s seed and so are able to enjoy the blessing promised to him (2:16). 4. Because of the incarnation we now have a merciful and faithful High Priest (2:17) And expanding on this last point, the Son of God became man so that He could be our Great High Priest (4:14). As our Great High Priest He identifies with His people: 1. Became one of us (lower than angels) (2:9a) 2. Became a brother to us through His sanctifying work in us (2:11-13) He identified with us so that we can identify with Him. We are members now of the same family, sharing a common Father (2:11) 3. Understands our weaknesses so He can help us (2:16, 18) As our Great High Priest He does the following work: 1. Saves us by making propitiation (atonement) for our sins (2:9b, 10b, 14-15, 17) 2. Bring us into the presence of God even now ( draw near 6x) and ultimately bringing us to glory (2.11) Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. (Hebrews 4:16 ESV) 3. Sanctifies us now bringing it to completion in the world to come (2:11; 10:10) For sanctification is glory begun, and glory is sanctification completed. (F.F.Bruce, Hebrews 81) 4. Continues to intercede (pray) for us (7:25) 9

10 Study it: Questions 1. [2:5] If the world to come is not subjected to angels, to whom was it subjected, how is it subjected now, and how will it be subjected in the future? 2. [2:6-8a] Who is the psalmist referring to when he write, man? Who does the preacher to the Hebrews refer to when he quotes this verse? Read Romans 8:17. How can we understand these verses to refer to both the Son of Man and man? 3. [2:7,9a] How do we understand that the Son of God was a little while lower than then angels? 4. [2:5-9] From these verses, summarize how the exalted Son of God identified with humanity. 5. [2:9b-19] From these verses summarize why the exalted Son of God had to become human. 6. [2:10a] In what sense are we sons (and daughters) and what does glory mean in this verse? 7. [2:10b] What does it mean for Jesus to be made perfect? 8. [2:11] What is the meaning and significance of sanctification? 9. [2:17-18] How was the Son of God qualified to be our High Priest? 10. [2:10] How do you understand that Jesus suffered when tempted? Live it: 1. In this passage we see that the exalted Son of God humbled Himself to identify with you in order to lead you to glory. How has this knowledge affected you personally? Are you excited about your future glorification? 2. How has suffering affected you? Do you feel the presences of your merciful and faithful High Priest representing you before God? Does this knowledge give you quietness and strength since you have such a great Representative? 3. Are you afraid of death? How does Jesus triumph over death and the devil help you in overcoming this fear? 4. Do you feel alone and abandoned in your pain, sorrow and struggles? How does the fact that Jesus is flesh and blood like you and has experienced pain and sorrow like you, comfort you? 10