Hebrews Chapter 2:10-18/Commentary

Hebrews Chapter 2:10-18

In this section the writer may be answering an argument that ran something like, “Jesus lived on earth and suffered greatly. He was humiliated and executed like a common criminal. No angel ever suffered like that. How can you say Jesus is superior to the angels?” The writer will then make three points that explain the necessity of Jesus’ death: 1. Suffering was necessary to complete His identification with humanity (2:10-13). 2. Suffering was necessary to destroy the devil and deliver believing men (2:14-16). 3. Suffering was necessary to qualify Jesus to be a merciful high priest (2:17-18).

2:10 “For it was fitting for Him”: The “Him” in this verse is God the Father. The word “fitting” says that there was a moral and spiritual fitness, something proper and right in what the Father has been doing in history, that is, trying to bring many sons to glory, and asking Jesus to suffer so this could happen. “For it was an act worthy of God” (Amp). “So far from suffering being humiliating to God and unworthy of His position, our author says it was fitting for Him. Because of God’s holy nature He could not overlook sin. At the same time, because of His love He desired to save sinners. By providing His unique Son as Savior, God was true to His own righteousness and still was able to save men” (Kent p. 55).

2:10 “For whom are all things, and through whom are all things”: God is the goal towards which all things are moving (Romans 11:36; 1 Corinthians 8:6). For whose sake all things exist. Through whose agency all things came into being.

Everything must find its reason for being in God. “Who is the final goal and the first cause of the universe” (Wms). Everything comes from God and everything is for the glory of God and is headed for a meeting with God. “In bringing many sons to glory”: The hope is that many will become sons (Matthew 7:13-14; 22:14). The term “sons” here refers to children of God (Galatians 3:26-27).

“Glory” here refers to heavenly glory (Colossians 3:4; 2 Timothy 2:10). And how is the Father to bring many sons to glory? In Ephesians 1:3-12 we are told that before the creation of the world God wanted a family who would love Him, not 1

because they had to, but because they wanted to. He wanted the family members to be holy in His sight. If man was going to sin, then Jesus would provide redemption. “God’s grand purpose, bringing many sons to glory, fully warranted the drastic actions that were taken, including the suffering and death of Jesus. In such a noble cause, Jesus’ suffering was not foolish, it was the sinners’ only hope” (Reese p. 28).

2:10 “To perfect the author of their salvation through sufferings”: The term “author” here signifies one who takes a lead in, or provides the first occasion of anything, a combination of the meaning of a leader and that of the source from whence a thing proceeds. “The Greek word means ‘to go first’ and has been rendered as pioneer, captain, leader, author, and originator. Christ set the example for us to follow (1 Corinthians 11:1; 1 Peter 2:21). Jesus is the author of our salvation, for by His death He opened up the way to God (John 14:6). Jesus also urges us on the path to salvation (Hebrews 4:15; 7:25). “Perfect”: The word “perfect” does not mean that Jesus stood in need of moral improvement. It rather indicates that His endurance of these sufferings perfectly fitted Him to exercise this office for His people. “Although man idly dreams of salvation without atonement, this is a forcible reminder that it can never be safe to dispense with what is deemed to be necessary by Him who is the Creator of all things” (Wilson p. 34). Certain things about being the Savior required Jesus’ suffering: 1. An example for others (1 Peter 2:21). 2. By suffering atonement was made for sin. 3.

Being a mediator requires an intimate knowledge of both parties (1 Timothy 2:5).

Jesus completely understands what God expects and what man needs. 4. His suffering gives us hope that Jesus does sympathize with our human condition. “To render Him wholly qualified for His work, so that He should be a Savior justly adapted to redeem man” (Barnes p. 66). “Fully qualified through what He suffered” (Gspd).  Jesus stands as the world’s only qualified Savior (Acts 4:12).  Jesus had to suffer, if we were going to be saved, therefore, suffering cannot be used as a reason to reject God’s existence. Suffering and God’s mercy are not incompatible.  The eternal plan was for Jesus to suffer (Luke 24:46,26). Jesus knew this before He came to this earth (Hebrews 10:5-7), yet He came anyway.

2

2:11 “For”: “The necessity for Jesus to become man in order to suffer and be qualified to be the author of salvation is now further explained” (Reese p. 29).

“Both He who sanctifies and those who are sanctified”: The “He who sanctifies” is Christ and “those who are sanctified” are Christians (1 Corinthians 1:2; 6:11).

Jesus, by His death, has cleansed us in order that we can serve God. The term “sanctifies” means “to set apart, to dedicate, to make clean, to purify”. It is in the present tense, meaning that to remain sanctified we need the blood of Christ everyday (1 John 1:8-10). Over and over again throughout the Bible, as men and women become believers, they are set apart to be God’s holy people (1 Peter 2:910). Being set apart from sin and dedicated to God is an essential condition to obtain favor with God (Hebrews 12:14).

2:11 “Are all from one Father”: The thing emphasized here is the unity between Jesus and His followers. Jesus is the Son of God and we are sons of God. Being of the same Father is something only available in a relationship with Jesus Christ (Galatians 4:5; 3:26; Matthew 12:50; John 1:12). Outside of Christ, men and women end up becoming sons of the Devil (John 8:44), and sons of disobedience (Ephesians 2:1-3). “For which reason”: The reason or cause being that we are of the same Father.

2:11 “He is not ashamed to call them brethren”: Jesus is not ashamed to call former sinners, “brethren”. “Believers are not ‘poor relations’. When Christ became man, it was not a patronizing condescension” (Kent p. 57). It is not men in general that Jesus calls brethren, but only those who are sanctified. We must reject the common argument that seeks to discount Christianity and justify the existence of all religions by saying “Well, we are all children of God”. “He might have been expected to shrink from those who had so belied their high origin, or at best to move among them with the kindly superior professionalism of a surgeon who enters the ward of a hospital solely to heal, not to live there. He claims men as His brothers” (Gr. Ex. N.T. p. 266). “If this is the attitude of Christ toward us, then how loathsome is the opposite attitude of men who are ashamed of Him” (Coffman p. 52). Notice how closely Jesus identifies with us and acknowledges us —do we acknowledge Him with equal enthusiasm?

2:12 “Saying”: Three Old Testament proofs are submitted to point out the common tie between Jesus and the saved. “I will proclaim Thy name to My brethren, in the midst of the congregation I will sing Thy praise” 3

This first quotation comes from Psalm 22:22. In the words of this Psalm the Messiah calls men “my brethren”, and promises to tell men what the Father is like.

“Again, we emphasize that the Old Testament verses quoted in Hebrews 2:10-12 are building a case for the humanity of Jesus. These verses make sense only if the incarnate Jesus shares a common humanity with all other men” (Reese p. 30).

Remember, the writer is here addressing Christians from a Jewish background. It was necessary to maintain his argument to point out from the Old Testament that the Messiah would become a man.

2:12 “Proclaim Thy name”: Part of Jesus’ work would be to acquaint men with God (John 1:18). The Messiah here speaks to other worshippers as brethren. “In the midst of the congregation I will sing Thy praise”: “Congregation” here is used in the Jewish sense of the nation of Israel assembled in Jerusalem. Here we have a picture of the public worship and the Messiah sharing in it with others (Matthew 26:30; Luke 4:16). The Messiah’s testimony would be given in the midst of the congregation. “It was not a message sent from some distant Olympus, but was delivered by one who partook of flesh and blood and gave His witness in the very midst of men. While on earth Jesus attended synagogue and temple worship” (Kent p. 57).

On a side note, we should remember that the only Psalms quoted in the New Testament that mention music, are Psalms that speak of “singing”.

2:13 “And again, ‘I will put My trust in Him’”: Words equivalent to these occur in 2 Samuel 22:3; Psalm 18:2; Isaiah 8:17; 12:2. “Jesus and His brethren are so alike that both felt the need to put their trust in God” (Reese pp. 30-31). The Messiah utters His trust in God, and thereby illustrates His sonship and brotherhood with man, one who felt a need to trust and depend upon God just like men do. “Since He depends on the aid of God His condition is like ours” (Gr. Ex. N.T. p. 267). “And again, ‘Behold, I and the children whom God has given Me’”: The quotation here is from Isaiah 8:18. The fact that this quotation is from Isaiah 8:18 is a strong argument that the previous quotation is from Isaiah 8:17. “It is because the national rejection of the Messiah was uniquely foreshadowed by Isaiah’s own experience that his words are here fitly applied to Christ. Although his faithfulness to the divine commission had separated him from the nation at large the prophet continued to trust in God. However this isolation was not complete, 4

for his ministry also resulted in the emergence of an elect remnant, even ‘the children which God hath given me’” (Wilson pp. 35-36).

2:14 “Since then the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil;” “Since then the children share in flesh and blood”: The Messiah is one fully identified with the children of God (2:11-12), and since the children share in flesh and blood, then the Messiah to be identified with them partook of the same. The “children” are the sanctified (2:11). Notice that in the expression “share in” flesh and blood, He does not say that all we are is flesh and blood, but instead indicates that while we “share in” it, that is not all that we are. We have a soul as well (James 2:26).

“Flesh and blood”: “Denoting human nature in its weakness and liability to decay” (Gr. Ex. N.T. p. 267). “To have the same mortal nature” (Gspd); “have a common physical nature as human beings” (Phi). (John 1:14; Philippians 2:6-8).

“He Himself likewise also partook of the same”: “The verb tenses are significant.

The children ‘share’ (perfect tense, did share and still do) in flesh and blood. Jesus ‘partook’ (aorist tense, He once partook, but does not now still partake) of their humanity” (Reese p. 32). The word “partook” indicates a pre-existence of Jesus prior to this partaking (Hebrews 1:2-3). In the above passage we see that the term “flesh” does not refer to a human nature that is inherently sinful. Jesus partook of the “flesh”, yet He never sinned (1 Peter 2:22). In addition, the ”children”, or those who are sanctified, still partake of the flesh while being sanctified.

2:14 “That through death”: Here is the purpose or reason for Him partaking of human nature. One reason He partook of flesh and blood is so that He could die for our sins. By becoming man, Jesus made Himself liable to die and suffer. His intention for dying, was that He might render powerless him that had used death to rule the lives of human beings. “He might render powerless him who had the power of death, that is, the devil”: The expression render powerless means “to render idle, inactive, to reduce to inactivity, to render ineffective”. “Break the power of him” (NEB). “He might neutralize” (Ber). The statement power of death

5

means, “Whose power lies in death” (TCNT); “Denotes the realm within which or over which the rule is exercised” (Gr. Ex. N.T. p. 267).  It seems that the power that the devil had concerning death was the dread that hanged over the heads of mankind (2:15).  This verse does not mean that the devil is an independent sovereign who inflicts death upon men at his whim (see Job 1-2).  Why does the devil hate man? The motivation would appear to be that in seducing and trying to destroy the souls of mankind, the Devil is striking against God by striking against God’s highest and most favored creation.

Will we allow the Devil to attack God through us?  Observe how Jesus used the Devil’s instrument against him. Through temptation the Devil was instrumental in bringing death upon mankind (Genesis 3; John 8:44), yet Jesus used death as an instrument to destroy the stranglehold that the Devil had. By death He made atonement for sin, removed spiritual death for those who obey Him, and gave them courage to face physical death (Philippians 1:21-23) 2:15 “and might deliver those who through fear of death were subject to slavery all their lives” “And might”: Note that God wants all men to be delivered (1 Timothy 2:4,6). God wants everyone to be liberated from this dread and terror. The consequence of fearing death is slavery—all your life! Are you tired of being enslaved?

“Why do men fear death? Because of the pain and mercy that sometimes accompanies it. Because men are uncertain of their condition and destiny beyond the grave. How does this fear of death lead men into slavery? Does this passage suggest that men, because of their fear of death, are lured into false religions---only to find themselves even more enslaved in bondage to sin and the Devil? Fear of death leads men to be ‘religious’ and the Devil provides a substitute for God’s revealed religion, and thereby keeps the people in bondage to himself. Unless Jesus delivers men from their subjection to slavery, they will be slaves all their lives” (Reese p. 33).

“Scripture proclaims freedom from the fear of death through Christ, but the best that atheistic philosophy can recommend to modern man is the free acceptance 6

of death as the natural termination of his existence” (Wilson p. 37). To this day, death remains man’s greatest fear (Job 18:14 “the king of terrors”).  By dying for our sins, Jesus has removed the fear of punishment after death.  By being resurrected from the grave, He has removed the fear that death is permanent.  By His teaching, He removed the mystery and uncertainty that had surrounded what happens after death (Luke 16:19ff).  The Christian sees a future after death, and not merely a cessation from suffering. The Christian takes death seriously, but sees a better life beyond it (2 Corinthians 5:1).  Do we still stand in dread of dying? Why? 2:16 “For assuredly He does not give help to angels”: This explains verse 15 by pointing out the well known fact that it was to help a race subject to death, that Jesus came, therefore, Jesus did not come to give aid to angels. The word translated give help means “to lay hold on for the purpose of helping, or to rescue from peril”. Other passages teach that some angels have sinned (2 Peter 2:4; Jude 6), but that these angels never have or nor will ever be given a chance to be forgiven. Do we appreciate our second chances? Jesus became a man, not because He was inferior to the angels, but because it was mankind and not angels that He planned to save. This all explains why Jesus, for a time, took on a condition lower than the angels (2:9).

2:16 “But He gives help to the descendant of Abraham”: Clearly, “descendant of Abraham” here does not mean Jesus unconditionally saves all physical Jews, but rather, Jesus only really helps those who manifest the same type of faith as Abraham (Galatians 3:26-27). The only people who truly benefit from Jesus’ death are those who become Christians. In addition, to Jewish Christians this would be meaningful, for it teaches that Jesus is the fulfillment of the promises to Abraham. These Jewish Christians who were wavering, needed to hear that the “seed of Abraham” needed salvation! Judaism could not save them.

2:17 “Therefore”: “And for this purpose” (Wey). Since Christ came to help man, He was required to become a man in the process. The decision to deliver man also brought the following obligation. “He had to be made like His brethren in all things”: Notice the word had. There was no other way to save man outside of 7

Jesus dying for our sins! Jesus’ humanity and death and our salvation are inseparable. The term “had to” carries the idea of indebtedness, and indicates that Jesus, having decided to help man, incurred all the frightful obligations inherent in such a decision. (Luke 24:26). “In all things”: In every way or in all respects, in all points. This means that Jesus’ humanity was not merely superficial; rather, this likeness went very deep, including His poverty, temptations, and violent death. We need to remember, that being like us in all things, does not mean that He ceased to be God in the process (John 14:9).

“Suffering is part of human life in the present world, and therefore Jesus experienced this as well” (Kent p. 62).

2:17 “That He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” The term merciful means, “actively compassionate”. The merciful nature of Jesus’ priesthood contrasted sharply with that with which the original readers were familiar. The Sadducean high priests were political and ecclesiastical tools and puppets out of sympathy with the people. See John 7:49 for the attitude of the Jewish high priests toward the common people. One of the qualifications for a genuine high priest is compassion for sinners (Hebrews 5:1-2).  I do not believe that the above passage is teaching that before His incarnation Jesus was out-of-touch with our needs, rather, God was compassionate in the Old Testament as well. Rather, Jesus’ life is a great incentive of us. He knows most intimately what it means to serve God as a man and what it means to encounter temptation. Jesus not only knows what man endures, Jesus knows this by experience.  The word “faithful” reveals that Jesus does not quit in the middle of the job of helping the sinner receive forgiveness. In respect to the will of the Father, Jesus demonstrated Himself faithful. He was merciful and yet not neglectful in His duties to God. He forgives us on God’s terms and not our own. In respect to us, Jesus is also reliable and dependable. “What a contrast with the Sadducean high priests to whose ‘tender care’ the Hebrews were giving serious thought to returning” (Reese p. 35).  In view of such a wonderful high priest, we certainly do not need any human mediators, including Mary.

8

2:18 “For since He Himself was tempted in that which He has suffered, He is able to come to the aid of those who are tempted” In this verse the writer further explains how Christ being made like unto His brethren in all things, serves to make Him a more faithful and compassionate high priest. Because He suffered, He is able to sympathize with those who suffer.

2:18 “Was tempted”: “He has Himself felt the pain of temptation and trial” (Wey) (Luke 22:28; Luke 4). The word “tempted” here means “to put to the test, to try the nature and character of”.

This does not mean that Jesus experienced every specific sinful temptation known to man, i.e., that He was tempted to abuse children, be a homosexual, and so on.

Rather, Jesus faced the same common forms of temptation we encounter (1 John 2:15-17). The Devil sought to tempt him with the lust of the flesh, the lust of the eyes, and the pride of life. Neither does this text mean that Jesus was filled with sinful thoughts but merely never acted upon them, for sinful thoughts are themselves sinful (Matthew 5:28).

Reese notes, “Satan tempted Jesus to avoid the cross, take the easy way out (Matthew 4:8-9). Peter suggested that Jesus avoid the cross (Matthew 16:22).

The cries of the crowd and the unrepentant thief were temptations to come down from the cross (Luke 23:39). Time and again the sufferings He experienced were temptations to quit the mission on which He came to earth” (p. 36). Yet Jesus never yielded even for a moment. He knows what it is to suffer rather than turn aside from the Father’s will. He knows how persuasive temptations can be.

Seeing that Jesus never sinned and always did what was right in the Father’s sight, we must conclude that one can feel the persuasiveness of a temptation and yet never concede any ground and never sin. There is a difference between understanding what the Devil is offering, understanding what one’s commitment to God is going to cost, and yielding. Seeing that sin starts in the form of evil thoughts (Mark 7:21-23), we must conclude that one can be tempted and yet never allow such thoughts to surface and grow.

9

In addition, all of us have the potential to yield to various temptations, but we will never actually do them. This was Jesus’ attitude towards all sin. Yes, I have the physical ability to commit murder—but I won’t.

2:18 “In that which He has suffered”: This reveals that many of Jesus’ temptations were the result of following God without compromising. It wasn’t that Jesus was looking for trouble or was idle, but rather many of His temptations were the result of doing the right thing. Sadly, many of the temptations that we might be experiencing are not the result of serving God faithfully, but rather are the result of being half-hearted, in the wrong place, with too much time on our hands, or the result of a lack of spiritual growth. If Jesus, the Son of God, faced temptations, then there will never be a time in our life as a Christian, that temptations will be a thing of the past. Temptations will be a part of the life of even the most faithful Christian. “He is able to come to the aid of those who are tempted”: The expression come to the aid of means “to run to answer a cry for help”. The Hebrews were being tempted to give up Christ. How precious to know that Jesus was standing ready to run to their aid, if they would but cry to Him for help. Further, Jesus knows just what we need to resist every temptation. He is never baffled by any temptation or at a loss for words.

10