Come and Go Sunday School Lesson with Dr.
Frank Carver and Dr. Herb Prince – San Diego First Church of the Nazarene –
Sunday, 24 November 2013 – GOD HAS SPOKEN! “Jesus”
Hebrews 2: The
Salvation Pioneer
5-9 God didn’t put angels in charge of
this business of salvation that we’re dealing with here. It says in Scripture,
What is man and woman that you bother
with them;
why take a second look their way?
You made them not quite as high as
angels,
bright with Eden’s dawn light;
Then you put them in charge
of your entire handcrafted world.
When God put them in charge of
everything, nothing was excluded. But we don’t see it yet, don’t see everything
under human jurisdiction. What we do see is Jesus, made “not quite as high as
angels,” and then, through the experience of death, crowned so much higher than
any angel, with a glory “bright with Eden’s dawn light.” In that death, by
God’s grace, he fully experienced death in every person’s place.(The Message)
As we begin with verses 5-9 a striking
fact appears about the Book of Hebrews: the author delays until 2:9 to mention
the name of “Jesus,” the name of a fully human figure of recorded history. Up
to now the author has been writing about “a Son,” about a divine Son’s status
and dignity, as the full and final revelation of God-the Son as the ultimate
Apostle(3:1).
What are we to make of the author’s
startling insertion of a fully human Jesus, an identification the author
previously only seemingly hinted at when he stated that “a Son . . made
purification for sins” (1:2-3)? What is he stressing about the significance of
this name as he talks about one “who for a little while was made lower than the
angels”?
Our test declares first that this human
“Jesus” has appeared in a role pictured by the Psalmist of old. And this Jesus
“from Nazareth of Galilee” (Mark 1:9) is now on the human scene first in order
. . .
I.
To Fulfill the Destiny of
Humankind
(:5-9)
Exaltation through Abasement
5 Now God[a] did not subject the coming world, about which we are
speaking, to angels. 6 But someone has testified somewhere,
“What are human beings that you are mindful of them,[b]
or mortals, that you care
for them?[c]
7 You have made them for a little while lower[d] than the angels;
you have crowned them with
glory and honor,[e]
8 subjecting all things
under their feet.”
Now in subjecting all things to them, God[f] left nothing outside
their control. As it is, we do not yet see everything in subjection to them, 9
but we do see Jesus, who for a little while was made lower[g] than the angels,
now crowned with glory and honor because of the suffering of death, so that by
the grace of God[h] he might taste death for everyone.(NRSV)
---
Earth Subject to Man
5 For He did not subject to angels [a]the world to come, concerning
which we are speaking. 6 But one has testified somewhere, saying,
“What is man, that You remember him?
Or the son of man, that You are concerned about him?
7 “You have made him [b]for a little while lower than the angels;
You have crowned him with glory and honor,
[c]And have appointed him over the works of Your hands;
8 You have put all things in subjection under his feet.”
For in subjecting all things to him, He left nothing that is not
subject to him. But now we do not yet see all things subjected to him.
Jesus Briefly Humbled
9 But we do see Him who was made [d]for a little while lower than the
angels, namely, Jesus, because of the suffering of death crowned with glory and
honor, so that by the grace of God He might taste death for everyone.(NASB)
---
Exaltation through Abasement
5 Now [For][i]
God [He] did not subject the coming world, about which we are speaking, to
angels. 6 But someone has testified somewhere,
“What are human beings [man] that you are mindful of them,[him]
or mortals [son of man],
that you care for them?[him]
7 You have made them [him] for a little while lower than the angels;
you have crowned them [him]
with glory and honor,
8 subjecting all things
under their [his] feet.”
Now in subjecting all things to them [him], God [He] left nothing
outside their control [not subject to him]. As it is, we do not yet see
everything in subjection to them [him], 9 but we do see Jesus, who for a little
while was made lower than the angels[ii],
now crowned with glory and honor because of the suffering of death, so that by
the grace of God he might taste death for everyone.
---
We read above that the incarnation Jesus
is “now crowned with glory and honor because of the suffering of death, so that by the grace of God he might
taste death for everyone”-“because . .
.so that”! With this mention of Jesus’ suffering and death comes the
question of “Why?” Why has the Son become human, even to the point of death?”[[iii]This
question gets us into what is termed the atonement. Atonement is the
reconciliation of two parties. Atonement is looked at in terms of AT-ONE-MENT.
In Christian circles atonement is the restoration of a holy God and a sinful
human being made possible by the obedience and death of Jesus Christ. Atonement
is that event by which God is able to be gracious to us.
The early church did not have a theory of
atonement which they then forced upon the life and death of Jesus. At best they
had images of what the life and death of Jesus meant in terms of our
relationship to God. Thus the New Testament images of the death of Christ serve
the event, not the event serving the images. If the latter, then preconceived
notions abound. As it is the life, death and resurrection of Jesus required a
new way of thinking and being on those who were confronted by the Gospel. There
are at least four significant images found in the New Testament.
1. Financial image: this is the image behind what is called the ransom
theory. Mark 10:45; 1 Corinthians 6:20; Galatians 3:13; Romans 3:24. The focus
is upon human beings that have lost their freedom. Someone must step up to pay
the price to purchase our freedom, and this is then our Redeemer.
2. Military image: This is the image that supports the idea of “Christ as
Victor.” The scene is a battlefield where God and evil are at war. On Easter
morning, God triumphs over evil. Colossians 1:13; Colossians 2:15; Mark
3:23-27. Eastern Orthodoxy and Lutherans have relied heavily on this image.
(See Luther’s “a Mighty Fortress is our God”).
3. Sacrificial image. This image figures prominently in the Book of
Hebrews. Also see Mark 14:22-24; Romans 3:25; John 1:29. This image is
prominent in the Reformed tradition. The focus is upon a religious altar and
the need for a sacrifice for sin. Rather than animals being used, Jesus Christ
through his own blood is sacrificed for our sins.
4. Legal image. This is found in Pauline materials, as in Romans 5:6-11;
2 Corinthians 5:16-21; Colossians 1:19-20. This image takes two forms:
A.
A courtroom where God is judge. Human
beings are all judged guilty but Jesus takes the punishment for our sins. Jesus
is punished, thus God can now be gracious to us. This image is a fundamental
teaching in the Reformed tradition.
B.
Governor of a state. God is the Governor
who upholds the authority for the good of all concerned. The key here is that
Jesus suffers on our behalf for our sins. Technically, being innocent Jesus
cannot be guilty for something he did not do. One can however suffer for
another which is what Jesus does. This suffering motif has been taught at times
in the Wesleyan tradition.]
As we move on in to verses 10-18, Jesus
is on the human scene in order.
II.
To Perfect the Son as High
Priest
(2: 10 It was fitting that God,[a] for whom and through whom all things
exist, in bringing many children to glory, should make the pioneer of their
salvation perfect through sufferings. 11 For the one who sanctifies and those
who are sanctified all have one Father.[b] For this reason Jesus[c] is not
ashamed to call them brothers and sisters,[d] 12 saying,
“I will proclaim your name to my brothers and sisters,[e]
in the midst of the
congregation I will praise you.”
13 And again,
“I will put my trust in him.”
And again,
“Here am I and the children whom God has given me.”
14 Since, therefore, the children share flesh and blood, he himself
likewise shared the same things, so that through death he might destroy the one
who has the power of death, that is, the devil, 15 and free those who all their
lives were held in slavery by the fear of death. 16 For it is clear that he did
not come to help angels, but the descendants of Abraham. 17 Therefore he had to
become like his brothers and sisters[f] in every respect, so that he might be a
merciful and faithful high priest in the service of God, to make a sacrifice of
atonement for the sins of the people. 18 Because he himself was tested by what
he suffered, he is able to help those who are being tested.
Footnotes:
Hebrews 2:10 Gk he
Hebrews 2:11 Gk are all of one
Hebrews 2:11 Gk he
Hebrews 2:11 Gk brothers
Hebrews 2:12 Gk brothers
Hebrews 2:17 Gk brothers)
These two
paragraphs confront us with the ultimate goal, of “The Function of the
Humiliation of the Son” (2:5-18), that is, to fully qualify Jesus as “a
merciful and faithful high priest in the service of God.” We pay attention
first to
1.
“the pioneer”
(2: 10 It was fitting that God,[a] for whom and through whom all things
exist, in bringing many children to glory, should make the pioneer of their
salvation perfect through sufferings. 11 For the one who sanctifies and those
who are sanctified all have one Father.[b] For this reason Jesus[c] is not
ashamed to call them brothers and sisters,[d] 12 saying,
“I will proclaim your name to my brothers and sisters,[e]
in the midst of the
congregation I will praise you.”
13 And again,
“I will put my trust in him.”
And again,
“Here am I and the children whom God has given me.”
Footnotes:
Hebrews 2:10 Gk he
Hebrews 2:11 Gk are all of one
Hebrews 2:11 Gk he
Hebrews 2:11 Gk brothers
Hebrews 2:12 Gk brothers)
As Timothy Luke Johnson comments, “the
point here is that the Son and his brothers are not merely linked ontologically
but also morally: as he responds to God with faith, so shall they----or so they
should!”[iv]
This theme of reliance on God becomes increasingly important as the text of
Hebrews proceeds to highlight.
2.
“a sacrifice of atonement”
(2: 14 Since, therefore, the children share flesh and blood, he himself
likewise shared the same things, so that through death he might destroy the one
who has the power of death, that is, the devil, 15 and free those who all their
lives were held in slavery by the fear of death. 16 For it is clear that he did
not come to help angels, but the descendants of Abraham. 17 Therefore he had to
become like his brothers and sisters[f] in every respect, so that he might be a
merciful and faithful high priest in the service of God, to make a sacrifice of
atonement for the sins of the people. 18 Because he himself was tested by what
he suffered, he is able to help those who are being tested.)
Conclusion
[Dr. Carver’s] title for the last two
studies on Hebrews 2:5-18 has been simply, “Jesus.” The central human figure of
the four Gospels appears almost abruptly in the text of Hebrews following an
exalted discussion of “a Son” and “angels.” This man of flesh and blood, like
you and me, a person belonging to real human history, has taken over the story
in the rhetoric of the author. Why is “Jesus” as such so prominent in the mind
of this second generation Christian?
Reading reflectively the Greek text of
the Gospel of John, [our colleague] was recently startled, almost shocked to
read Jesus’ words to Thomas, eorakate autow: “you have seen him [the Father].
John 14: 5 Thomas said to him, “Lord, we do not
know where you are going. How can we know the way?” 6 Jesus said to him, “I am
the way, and the truth, and the life. No one comes to the Father except through
me. 7 If you know me, you will know[a] my Father also. From now on you do know
him and have seen him.”
Footnotes:
John 14:7 Other ancient authorities read If you had known me, you
would have known
Thomas had seen God? Yes, because he had
seen Jesus! We have seen God? Yes, in that we have seen the apostolic witness
to the incarnate Jesus! “It was declared at first through the LORD, and it was
attested to us by those who heard Him” (2:3). With John, in his first letter, “we
have heard we have seen with our eyes. We have looked with our hands ‘the word
of flesh.’” (1:1)[v]
Jesus, that is where God
can be seen!
[i] [i]
We are inserting in the
NRSV translation the more literal NASB renderings to make clear what may be
somewhat obscured in the author’s argument by the NRSV’s concern for inclusive
language. At issue is the reference of the provisions in each case.
[ii][ii] The word order in the NASB is more literal: “But we do see Him who
has been made for a little while lower than the angels, namely Jesus . . .
[iii] The bracketed material that follows is added by Dr. Herb Prince in
the absence of Dr. Frank Carver who is recovering from a brief illness. Dr.
Carver’s outline will pick up again where the bracketed material ends, on the
next page.
[iv] Johnson, Hebrews, 99.
[v][v][v][v][v] “We declare to you what was
from the beginning, what we have heard, what we have seen with our eyes, what
we have looked at and touched with our hands, concerning the word of life—this life
was revealed, and we have seen it and testify to it, and declare to you the
eternal life that was with the Father and with His Son Jesus Christ.”
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First Church of the Nazarene
3901 Lomaland Drive
San Diego, CA 92104
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[1] [1]
We are inserting in the
NRSV translation the more literal NASB renderings to make clear what may be
somewhat obscured in the author’s argument by the NRSV’s concern for inclusive
language. At issue is the reference of the provisions in each case.
[1][1] The word order in the NASB is more literal: “But we do see Him who
has been made for a little while lower than the angels, namely Jesus . . .
[1] The bracketed material that follows is added by Dr. Herb Prince in
the absence of Dr. Frank Carver who is recovering from a brief illness. Dr.
Carver’s outline will pick up again where the bracketed material ends, on the
next page.
[1] Johnson, Hebrews, 99.
[1][1][1][1][1] “We declare to you what was
from the beginning, what we have heard, what we have seen with our eyes, what
we have looked at and touched with our hands, concerning the word of life—this life
was revealed, and we have seen it and testify to it, and declare to you the
eternal life that was with the Father and with His Son Jesus Christ.”
-------
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