Flying for a brother
When I was a college student in Southern California, my brother
played on the basketball team of a high school here in the Santa
Clara Valley. My mother would send me press clippings in the mail,
so I was able to follow his progress. The team did fairly well
and made the playoffs. I decided to fly up for the weekend to
watch the first and - as it turned out - only playoff game. Some
people were surprised that I'd go to all that trouble just for
a basketball game. But it wasn't just a basketball game. It was
my brother.
If any of us have had similar experiences of being moved to do
something for a sibling, or have watched a sibling be moved to
do something for us, we can begin to understand the brotherhood
of Jesus. Jesus is our brother. Because he is our brother, he
acts. Because he is our brother, Jesus became human to liberate
us from fear by removing our sin.
Chapter 1 of Hebrews focused on the divinity of Christ. Chapter
2 focuses on his humanity. Emphasis on the divinity and humanity
of Christ is part of the writer's grand scheme to portray Jesus
as the perfect high priest. Nowhere is his solidarity with humanity
more clearly seen than in Hebrews 2:10-18.
Brotherhood of Jesus (2:10-13)
Hebrews 2:10-13:
(10) For it was fitting for him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings. (11) For both he who sanctifies and those who are sanctified are all from one Father, for which reason he is not ashamed to call them brothers, (12) saying,
"I will proclaim your name to my brothers,
In the midst of the congregation I will sing your praise."
(13) And again,
" I will put my trust in him."
And again,
"Behold, I and the children whom God has given me."
Verse 10 begins with the word "for," offering an
explanation for Christ's suffering and death, which was spoken
of in verse 9. This whole concept of a suffering savior had been
considered offensive to the Jewish readers of this book earlier
in their lives, and they are no doubt entertaining such thoughts
again. The writer says that it was "fitting" for God
to subject his Son to sufferings. He explains the reason for that
in verse 11. But the first thing to note is that God deemed Christ's
sufferings on our behalf not only necessary but appropriate. It
was an outrageous thing for God to do, but our worth to God is
so great that he considers such an outrageous act "fitting."
All things are both "for" God and "through"
God, but all things aren't functioning according to design, because
sin was injected into creation by humanity. But God wants to restore
all things to their intended purpose and place mankind as king
over all things, according to his original plan (Genesis 1:28,
2:15), and to do so, he has to reconcile mankind to himself. The
writer just described Christ's reign over all creation, which
will be complete in the next age (Hebrews 2:5-9). Jesus is "crowned
with glory and honor" (Hebrews 2:9), and God is "bringing
many sons to glory," the place of dignity in which they reign
over the new creation. The word "sons" introduces a
family theme that runs through this section.
In order to reconcile humanity to himself, God perfected the author,
or leader, of our salvation through sufferings. Jesus is our leader
in the sense that he leads us out of slavery to fear (Hebrews
2:15) and into the glory of the next world, where we reign with
him. He himself was "perfected." This doesn't mean that
Christ was ever imperfect; it means that he became qualified to
be the leader of our salvation based on his sufferings, which
the writer links with his death in verse 9. He became qualified
to be "he who sanctifies."
The writer explains the reason for the appropriateness of the
Son's sufferings in verse 11, which begins with the word "for."
Both Jesus, the one who sanctifies, and men and women, those who
are being sanctified, share the same Father. Therefore, it is
appropriate that they share the same things - flesh, blood, sufferings
and death. Jesus "sanctifies" us - he sets us apart
for our intended purpose, to enter into the kingdom of God and
reign with him in glory.
Because both Jesus and those he sets apart share the same Father,
the writer comes to this mind-bending conclusion: "he is
not ashamed to call them brothers." The evidence the writer
cites for this are the words of Jesus in verses 12 and 13. The
words were originally spoken by David (Psalm 22:22) and Isaiah
(Isaiah 8:17-18), but the writer understands Jesus as saying the
same things. David is envisioning himself praising the Lord before
others after being delivered, and Isaiah, along with his children,
is expressing trust in the Lord despite foreign oppression. David
speaks of his "brothers," and Jesus speaks of his brothers;
Isaiah speaks of his own children, and Jesus speaks of God's children
who have been entrusted to him. So in both cases, he's speaking
of his own flesh and blood - his brothers.
David in Psalm 22 states his intention to praise the Lord publicly.
He will "proclaim," or announce, the name of the Lord
to his brothers, and "in the middle of the assembly"
he will sing the praises of the Lord. The "assembly"
was Israel gathered for worship. The word used in Hebrews (ekklesia)
is the same word that is translated elsewhere as "church."
The worshiping "assembly" of Israel is now the worshiping
"church" of Christ. And insofar as the writer of Hebrews
is concerned, it is a public setting, in which Jesus "is
not ashamed to call them brothers." And the "them"
of the assembly is now the "us" of the church, those
whom Christ has sanctified. The church comprises each of us, so
when it is said that Jesus is not ashamed to call them brothers,
it also means that he is not ashamed to call "you" brother.
Who is this "he" who calls you brother? How has the
writer described him thus far? Let's return for a moment to the
first chapter of Hebrews. In the first four verses, the writer
describes the Son as the heir of all things, the creator of the
universe, the embodiment and expression of God, the one who sustains
all creation with a simple word and the one who is seated at the
right hand of the Father. In the rest of Chapter 1 the writer
expands upon these attributes. Jesus, the Son of God, is God -
absolutely sovereign, righteous, eternal and unchanging. That's
who "he" is who calls you brother. He is God. He is
your savior and Lord, but he is also your brother.
Perhaps even more astoundingly, he is no the least bit ashamed
of you. This sovereign, righteous, eternal, unchanging absolutely
holy God-who-is-man does not turn away from you in shame. You
cause him no embarrassment or disgrace. In fact, quite the opposite
is true. If he is not ashamed, what is he? The writer here is
not using a negative to point out a neutral. He's not saying that
Jesus is not ashamed of you in order to point out that Jesus has
no feelings for you whatsoever. He's using a negative to point
out a positive. He's saying Jesus is not ashamed of you in order
to point out that Jesus is proud of you. How can this be? How
can this not be! He's our brother! We share the same Father. And
he has sanctified us, cleansed us from sin and set us apart for
eternity's purposes.
More astoundingly still, he's not ashamed to "call"
you brother. He doesn't just think it; he speaks it. He doesn't
just speak it when no one is listening; he speaks it in the middle
of the assembly. He not only wants you to know he's proud of you;
he wants others to know as well.
All this means we can picture Jesus walking into the middle of
our gathering, asking each of us to stand one by one, looking
us each in they eye, embracing us and calling us brothers. It
also means we can picture him looking around to those gathered,
pointing to each of us individually and announcing to the rest,
"Do you see this one? This is my brother." All the while
he's bursting with pride and joy.
He's like our big brother, the senior in high school at the beginning
of the school year. We're the incoming freshman. In this public
setting, where he is king and we are nobodies, we're wondering
if he will disown us. But he is that loving Big Brother, proud
of all us little brothers, who stands by us, sticks up for us
and takes joy in doing so.
This is a different way to think of Jesus, isn't it? If we can
envision Jesus calling us brothers, if we can hear him doing so,
it will change the way we think about him, about ourselves and
about God. In other words, it will change the way we live.
Because he is our brother, he acts on our behalf, as the writer
explains in Hebrews 2:14-18.
Liberation from fear (2:14-16)
Hebrews 2:14-16:
(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, (15) and might deliver those who through fear of death were subject to slavery all their lives. (16) For assuredly he does not give help to angels, but he gives help to the descendants of Abraham.
The two sentences in these verses and the two sentences in verses 17 and 18 can be seen as two related sections with the same literary structure. Each begins with a conjunction that draws a conclusion ("since then," "therefore"). Each speaks of Christ's becoming human for a purpose ("that" in verses 14 and 17). Each concludes by offering an explanation for Christ's becoming human that concerns the help he gives ("for" in verses 16 and 18). Each section follows this structure:
Since then ... / Therefore ...
He partook of flesh and blood / He had to be made like his brothers
That ...
For ...
Verse 14 begins with the words "since then," offering
an explanation for Christ's brotherhood in a way that puts forth
a conclusion. Because he is our brother, Christ "partook"
of flesh and blood. Why did his brotherhood with us cause him
to become human? Verse 16 says it was to "help." We
needed help, so our brother became human for us. Verse 17 says
Christ was obligated to become human, that he "had"
to be made like us. In verse 14, however, no obligation is implied.
Here, he is not obligated to become human; he chooses to become
human. He doesn't have to partake of flesh and blood; he wants
to. At this point, this an important distinction. This is an absurd
thing that Christ does, giving up heaven for earth. It's ludicrous.
Who would do such a thing unless he absolutely had to? Christ
didn't absolutely have to. Such is our need, and such is Christ's
love for us, that he wants to give up heaven for earth. He leaves
heaven because he wants to be with us. He wants to be with his
brothers. So much of what we do, it seems, is because we have
to do it, and it's easy to impose our human experience onto the
experience of God. But Jesus is not like this.
The purpose for his assuming flesh and blood was to liberate us
from the fear of death. The instrumentality of this liberation
was his own death, which rendered powerless the devil. The devil
here is seen as an evil tyrant who has people enslaved. Christ
is seen as the warrior who defeats the tyrant and sets the captives
free.
At one time the devil had "the power of death." What
power did he have? He had the power to intimidate people with
the prospect of death. Death is inevitable and uncontrollable.
It is out of our hands; it can happen at any time; and no matter
what time it happens, it will happen. So the big question looms
in each mind: "After death, then what?" The question
inspires fear, and the devil uses that fear to keep people in
bondage.
What are we afraid of? Topping the list is judgment. If there's
a judgment, if there's a God to face at the end of it all, if
there's an accounting to be given, we're afraid that we're going
to be weighed in the balances and found wanting. We're afraid
that the way we're living is going to merit judgment, or we're
so afraid of judgment that we live tight, narrow, restrictive
lives in constant fear of doing even one wrong thing, making one
wrong decision or taking one wrong turn. That's slavery, and that's
what the devil does to us.
Timothy Leary, the former Harvard professor who came to prominence
in the 1960s for his experimentation with psychedelic drugs, was
diagnosed with terminal cancer in January 1995. He then turned
his impending death into a celebration of sorts, announcing that
he would commit suicide on the World Wide Web. He was going to
show America that death was not to be feared but enjoyed. But
as death drew near, the act wore thin. Ram Dass, an original partner
in Leary's psychedelic research, recalls "looking for long
periods into his eyes and seeing no one looking back," and
he remembers "seeing how far back he was behind/beyond his
theater piece of dying." Leary didn't commit suicide, and
he died privately. Carol Rosin, who was with Leary when he breathed
his last, writes that he "shook with fear and sobbed with
regrets and loneliness. He became nasty, hateful." In the
tragic final act of Leary's life, fear stole the show.
Christ's death, though, liberates us from fear of death, the ultimate
fear, and all other fears. How exactly his death does this is
taken up in verses 17 and 18, so we'll save that discussion for
then.
The enslavement of his brothers is a condition Jesus cannot tolerate.
Verse 16 begins with the word "for," explaining Christ's
motivation for becoming human. He came to help. Again, no obligation
is implied; he came because he wanted to come. He wanted to help.
The writer states the obvious: He did not come to help angels.
The writer up to this point has used angels as a point of comparison
with the Son; now the comparison is with humanity. Earlier, angels
were used to show the significance of the Son; now they are used
to show the significance of the Son's brothers. Jesus gives help
to, literally, "the seed of Abraham," a term that would
strike a chord with the Jewish audience. God promised to bless
the seed, or descendants, of Abraham (Genesis 12:7). Those who
belong to Christ, both Jews and Gentiles, are the true descendants
of Abraham (Galatians 3:29).
The word translated "give help to" is more literally
translated "take hold of." It is the same word the writer
uses in Hebrews 8:9, where he quotes from Jeremiah 31:32. The
Lord says of the Israelites that he "took them by the hand
to lead them out of the land of Egypt." Just as the Lord
led the former-day seed of Abraham out of bondage, Jesus leads
the latter-day seed of Abraham out of bondage. Jesus, our brother,
invades enemy territory and takes us by the hand to lead us out
of danger. Our big brother is not only proud of us; he comes to
rescue us. And when he does so, he grabs hold of us and takes
us by the hand!
Having stated that a purpose of Christ's becoming human was to
liberate his brothers through death, the writer proceeds to explain
how that death was effective.
Removal of sin (2:17-18)
Hebrews 2:17-18
(17) Therefore, he had to be made like his brothers in all things, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. (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.
Verse 17 begins with "therefore" and then proceeds
to tell us that Christ "had to" become human. Verses
14 through 16 imply volition but no obligation in Christ's decision
to become human. No one, not even the Father, forced him to do
it. He came because he wanted to help. Now the writer tells us
that he was obligated to come. He was obligated to come because
he wanted to help. The best way for him to help was to become
human, so Christ became human, no matter the cost. Thus we understand
his "obligation," which is fueled by desire.
What he did was ludicrous, of course - exposing himself to suffering,
torture and death. But for him, it was a no-brainer. If his sanity
were called into question, perhaps we can picture him answering
this way: "You don't understand. These are my brothers. I
had to it. You see, I just had to do it."
In the previous section, his purpose for coming was to render
the devil powerless and liberate his brothers. Here, his purpose
for coming is to become a high priest and make propitiation for
the sins of his brothers. The two purposes are related, as we
shall see.
The writer for the first time directly introduces the main theme
of his book, which concerns the priesthood of Christ, though he
has been implicitly treating it all along. What primarily distinguished
the high priest from other priests in Israel was his ability to
on the annual Day of Atonement enter the Most Holy Place in the
temple to offer sacrifice. Jesus came not only to become a high
priest but a particular kind of high priest, one who is both merciful
and faithful.
The Israelite high priest was one of the people, one who identified
with them in all things, even their sinful state. When the high
priest went into the Most Holy Place to make atonement, he went
as one of the people, one of the sinners. Therefore Jesus became
a human high priest, himself taking on our sins and fully identifying
with us. In this ritual sense, he became merciful. But in becoming
fully human, he is also able to sympathize with us. He participated
in the deepest agony of human experience, including the worst
kind of death imaginable. There is not a human tear that can be
shed but that Jesus cannot gently embrace us and whisper softly
in our ears, "I understand." This is an amazing thing,
really, when we consider what he endured for us. He is not resentful
for having to endure the cross on our behalf, as we might be.
Rather, he is merciful, full of compassion.
He not only became a merciful priest, one who could identify with
us, but he became a faithful priest, one who is trustworthy. The
Lord said regarding Christ in 1 Samuel 2:35, "But I will
raise up for myself a faithful priest who will do according to
what is in my heart and in my soul." Jesus was perfectly
faithful to God. Because he was perfectly faithful to God, he
can be trusted. Who else can be trusted, really? Only one who
is perfectly responsive to God can be fully trusted, and Jesus
is that one. So there is no question that the offering of Jesus,
our high priest, is acceptable to God.
Because he is both merciful and faithful, our high priest is able
to "make propitiation for the sins of the people." He
is the only one qualified to be "he who sanctifies"
(Hebrews 2:11). In making propitiation for sins, he gets them
out of the way. This explains how his death liberates us from
fear of death. There is an unbreakable cause-and-effect link between
sin and death. Sin leads to death (Genesis 2:17; Romans 5:12,
7:9). Sin, which is rejection of God, begets death of the body
but also death of the spirit, which is designed to be God's dwelling
place in man. In dying the death we deserved for our rejection
of God, Jesus broke the link between sin and death. As Paul says
in Romans 8:2, Christ "has set you free from the law of sin
and of death."
For followers of Jesus, then, sin no longer holds forth the prospect
of ultimate death, death of the spirit. That means death of the
body - and what lies beyond it - need not be feared. Because Christ
carried away our sins, we need not fear judgment. And because
we need not fear judgment, neither do we need to live tight, narrow,
restrictive lives in constant peril of doing the wrong thing,
making the wrong decision or taking the wrong turn. Jesus, through
his death, freed us from the fear of death. Rather, he freed us
from needing to fear death. We may entertain such fears, but they
simply aren't necessary. "There is therefore now no condemnation
for those who are in Christ Jesus" (Romans 8:1).
And if Jesus through his death made it possible for us to be free
from the fear of death, the greatest fear, the biggest thing we
can't control, he certainly makes it possible for us to be free
from fear of everything else we can't control (which pretty much
covers all of human experience!). Simply put, we can be free -
free to live.
Verse 18 begins with the word "for." It further explains
the mercy and faithfulness - and therefore the ability - of our
high priest. Like us, Jesus was "tempted" to reject
God and God's word. The devil, as he tempted Eve, tempted Jesus
(Matthew 4:1-11). Jesus is merciful, having been tempted just
like us. Yet he didn't reject God, though he suffered greatly.
He was faithful, having trusted God fully, unlike us. Therefore,
he is able to help. This is not like so many offers of help which
really turn out to be no help. He, then, is able to "come
to the aid of those who are tempted." Who are those being
tempted but all of us? We are being tempted in the same way Eve
was and in the same way Jesus was. We are being tempted to reject
God and his word. All of us give in. That's where Jesus comes
in. He's able to help. First, as already noted, he helps us before
God, having offered an effective sacrifice. Second, our knowledge
that he has done so helps us again and again when fear grips us
as we consider death and all the other uncontrollable aspects
of life. He helps us by the reassurance that there's nothing to
fear.
Jesus, then, disarmed the devil, who wants to keep us in bondage
through fear of death and all its related fears. The chief weapon
in the devil's arsenal was fear, and Jesus, through his death,
took that away from him and showed us that there's nothing to
fear. The devil will roar in an effort to intimidate us, but he
is a lion without teeth.
Don't forget it
This Jesus - this God who became man, this warrior who freed us from fear, this high priest who mercifully and faithfully broke the link between sin and death - is our brother. He is many other things as well, but from this day on, never forget that he is your brother.
- SCG, 6-22-97
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