Section two Christ Stoops to Conquer Perfect man

Section two - Christ Stoops to Conquer: Perfect man, sacrifice, freedom from Satan, restores dominion to men 2: 5 -18 I. Man’s lost dominion over the world to be restored through Christ, 2: 5 -9 5 For He did not subject to angels 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 FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, 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. 9 But we do see Him who was made 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.

5 For He did not subject to angels the world to come, concerning which we are speaking. • the world to come - Vincent - the new order of things inaugurated by the sacrifice of Christ. • Dod - From the O. T. point of view the world to come meant the world under Messianic rule… • Robertson - the new order, the salvation just described • Alford - the whole new order of things brought in by Christ - taking its rise in His life on earth, & having its completion in His reign in glory. • Barnes - the world under the Messiah, the world, age, or dispensation which was to succeed the Jewish • Milligan - the habitable world under the Messiah.

5 For He did not subject to angels the world to come, concerning which we are speaking. • God has declared the world is to be ruled over by man, not angels in the time of the Messiah. • The author has been speaking about the last days in which God has spoken through Christ, the glorious era of salvation inaugurated by the Christ & headed on toward consummation at His second coming. • This new order by its existence renders the earlier dispensations obsolete. • The angels, though they acted as revealers of the old law, have no rule in the Christian age. • The new order was to be subjected to man. The proof is given from Psalms 8

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? • somewhere • Giving a quotation in this manner did not indicate any lack of information on the author's part. • It was a passage well known to the author & readers. • To cite a familiar passage with a vague formula was a mark of good rhetoric. • Also, the vague reference to the human author lays stress on the divine origin of the message. • The readers would have immediately recognized it as Scripture. • Mankind in general is under consideration.

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? • David (Ps. 8) is excited about the care God has for man. • A Being so exalted, excellent & glorious as God is concern for us. How wondrous. • What is man - tis - what - one of how much value or significance • man - anthropos - a human being, whether male or female • remember him - mimnēskomai - to remind; be mindful of; present tense with genitive of the person, to remember one to care for him. • Son of man = a Semitic way of saying “man", used generally for the human race • are concerned - episkeptomai upon + look carefully - inspect, go to see, in a favorable sense, God's special care over man; Hebraistically, to look upon to help or to benefit, equivalent to - to look after, have care for, provide for

7 “YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS; • for a little while - brachus - short, small, little: of time for a short time, for a little while: Heb. 2: 7, 9 (where the writer transfers to time what the LXX in Ps. 8: 6 says of rank) • Vincent - for some little time • Robertson - to lessen, to decrease, to make less - of degree, some little • made. . lower - elateō - to make less or inferior: in dignity • angels - a messenger, envoy, one who is sent, an angel, a messenger from God

7 “YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS; • crowned - stephanoō - to encircle with a crown, to crown: the victor in a contest; to adorn, to honor • glory - doxa - splendor, brightness; a most glorious condition, most exalted state • honor - timē - honor which belongs or is shown to one: the honor of one who outranks others, pre-eminence • glory and honor - synonymous in Hebrew and Greek; and are used, according to Hebrew idiom, for emphasis. • They express royal dignity & fullness of the regal power & authority God has bestowed on Adam & the loyal part of the human race. • The decree was as unchangeable as the law of gravitation.

7 “YOU HAVE MADE HIM FOR A LITTLE WHILE LOWER THAN THE ANGELS; YOU HAVE CROWNED HIM WITH GLORY AND HONOR, AND HAVE APPOINTED HIM OVER THE WORKS OF YOUR HANDS; • God has ordained man shall inherit the earth & have dominion over it. • appointed - kathistemi - to set, place, put; to set one over a thing (in charge of it); to appoint one to administer an office • works - ergon - any product whatever, any thing accomplished by hand, art, industry, or mind; of the works of God visible in the created world. • Man was given royal dignity & regal power & authority over the world.

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. • This clause is parallel with the above verse & states more perfectly the entire subjection of all things earthly to mankind. • subjection - hupotassō - to arrange under, to subordinate; to subject, put in subjection • Webster - being put under the authority or control of; under the dominion of • This clause is parallel with the above verse & states more perfectly the entire subjection of all things earthly to mankind.

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. • This is another instance of Hebrew parallelism. • It is not synonymous, but constructive parallelism. • The Psalmist first expresses the general thought, that God has placed man over the work of his hands. • But he does not stop with this. • He expresses even more explicitly the earth was perfectly & entirely subjected to the will of man.

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. • In this world all things were placed under man. • Satan took our domain away. • We gave up control by sinning. • There is no reference to angels. • Man had all the world & the animals placed under him, Gen. 1: 26 -28; Ps. 8: 7, 8.

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. • Man is not the ruler of all things now. Sin & death are rulers over him. • Satan has for a time usurped the dominion of this world • Man by transgression forfeited all his claims • The crown of glory & honor fell from his head because of sin • Now he is exposed & assailed by a thousand obstacles in earth, air & sea

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. • Satan gained control, Jn. 2: 31 "Now judgment is upon this world; now the ruler of this world will be cast out. • Jn. 14: 30 "I will not speak much more with you, for the ruler of the world is coming, and he has nothing in Me; • Jn. 16: 11 and concerning judgment, because the ruler of this world has been judged. • 2 Cor. 4: 4 in whose case the god of this world has blinded the minds of the unbelieving so that they might not see the light of the gospel of the glory of Christ, who is the image of God. • 1 Jn. 5: 19 We know that we are of God, and that the whole world lies in the power of the evil one.

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. • Man is not the ruler of all things now. • Sin & death are rulers over him. • The situation that was found before the coming of Christ was contrary to God's purpose. • He willed that man should have dominion & not the devil. • The writer considers the Psalm to be a prophecy of the restoration of the dominion of man over the earth through the coming rule of a human Messiah.

9 But we do see Him who was made 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. • All mankind is not reigning. But our Lord Jesus is reigning over the world. • The recovery of our dominion has begun with Him. • In due time, we will reign in the new heaven & new earth. • Jesus became a man & for a period of time was lower than the angels by the grace of God so that He might die for us & be rewarded with the crown of eternal glory & dominion for mankind. • has been made lower - perfect, passive - to be made less or inferior: in dignity - effects continue • Westcott - the human nature which Christ assumed He still retains.

9 But we do see Him who was made 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. • Jesus became a man & for a period of time by the grace of God so that He might die for us & be rewarded with the crown of eternal glory & dominion for mankind. • Jesus was crowned with glory and honor as a reward for his sufferings. Phil. 2: 5 -11; Isa. 53: 12 • Jesus is now the anointed ruler of the universe. 1 Pet. 3: 22; Acts 2: 36; Eph. 1: 20 -23; Col. 1: 23 • He could not have taken His seat at the right hand of God as the perfect man without obedience to death. • Jesus has perfect Divinity & perfect humanity. • He could not have sacrificed Himself & become our High Priest & example without becoming a man. • This is what the perfect Savior needed to be

9 But we do see Him who was made 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. • Jesus was made lower than the angels by the grace (unmerited favor) of God toward men. • God loved the world & gave His Son for us. • tasted - geuomai - perceive the flavor of, partake of; to feel, make trial of, experienced death • for every man - Jesus died for the whole human race. • He died for - huper - in their behalf, as their representative. • Instead of dishonor & shame being attached to the death of Jesus, as any Jew might reason, the author shows Jesus' death was a glorious death. • He put down His life for others, and thus was “crowned with glory & honor”

9 But we do see Him who was made 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. • His atonement was for every human being. • All men can be saved by it. • If we comply with the reasonable condition of the plan of salvation will be saved. • The writer has reminded the Hebrew brethren that by an irrevocable decree the Lord gave the world to man. • Satan has usurped our dominion by the power of sins. • God’s will was to redeem men through a man, not through angels. • Rom. 4: 13 -16 • We must listen to Christ carefully or lose our place in the dominion to come.

Section two - Christ Stoops to Conquer: 2: 5 -18 II. Why the word became flesh and dwelt among us, 2: 10 -18 A. That God might make the author of our salvation perfect through suffering, 2: 10 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.

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. • it was fitting for Him (God) • fitting - prepō - to be becoming, seemly, fit • AHD - in keeping with the situation; appropriate. • for whom are all things, and through whom are all things • God made all things for His glory & He made all thing according to His will & power. • There was a plan behind what God did at creation & there is a plan behind the suffering of Christ. • God always does what is right & appropriate. • He is the basis & cause of all existence. In Him everything must find its reason; & the death of Jesus is in harmony with this eternal reason.

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. • bring - agō - figuratively - to lead through, conduct to something, become the author of good or of evil to some one: into glory, Heb. 2: 10 • God planned to bring many adopted sons or Christians Rom. 8: 15; Gal. 4: 5 to the glory of heaven. • glory - doxa - a most glorious condition, most exalted state: the glorious condition of blessedness into which is appointed & promised that true Christians shall enter after their Savior's return from heaven. • Heaven is a glorious place of light, purity, joy & life. • To conduct these people to heaven, God needed a perfect author of salvation.

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. • Christ had to be perfectly equipped to get lead these sons to heaven. • to perfect teleioō - to complete, perfect, consummate: • Barclay - to make fully adequate for the task for which designed. • Lightfoot - The term is used in the Pentateuch to refer to the consecration of priests (Ex. 29: 9, 29, 33, 35, etc. ). As in the Old Testament the priests were perfected or consecrated by various rites, so Christ in the New was perfected or consecrated or qualified. The thought is that, apart from suffering, Christ could not have been made a thoroughly effective, perfect Leader of His people. • author - archēgos - an originator or creator • Barclay - one who begins something in order that other may enter into it. • Jesus has blazed the trail for us to follow to glory.

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. • Christ's suffering & death perfected Him as a Savior by preparing Him to fully honor God by making an adequate atonement for the sins of the world. • Bring many sons to glory without a ransom sufficient to atone for all their transgressions would be a failure. • He was adapted to the nature, wants, & circumstances of those He came to redeem. • He took human nature as it was & adapted Himself to it to enlighten the understanding, renew the heart & control the will & the life of men. • "Like loves its like. " To reach the heart of a race hostile to God because of their wicked works & to change their hostility into love, the Word had to become flesh & by God’s grace taste death for every man Col. 1: 21, 22. • Christ’s suffering & death shows us God’s love & draws us to God 1 Jn. 4: 10, 19 • To be perfected as a high priest He had to sympathize with our weakness & temptations.

Section two - Christ Stoops to Conquer: 2: 5 -18 II. Why the word became flesh and dwelt among us, 2: 10 -18 B. It was God’s revealed purpose that the Messiah should be one with his brethren, 2: 11 -13 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 brethren, 12 saying, “I WILL PROCLAIM YOUR NAME TO MY BRETHREN, 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. ”

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 brethren, • He that sanctifies (Christ) himself; and the sanctified are the same as the "many sons" in v. 10. • These & Christ are closely related, being called sons, from one Father. • sanctify - hagiazō 1. to make clean, to purify, to make holy (applies to persons & to character & progress) 2. to consecrate. or set apart from a common to a sacred use. (applies to person & things & to state or condition - has not degrees or progress) • It is used here in its most comprehensive sense to include the idea of both consecration & moral purification. • Both effected through the death & mediation of the Lord Jesus. 1 Cor. 1: 30 But by His doing you are in Christ Jesus, who became to us wisdom from God, and righteousness and sanctification, and redemption, • are all from one Father - one God, one Father

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 brethren, • for which reason - aitia - cause, reason: for which cause, wherefore • He is not ashamed - epaischunomai - to be ashamed of a thing; embarrassed, self-consciously distressed • to call them brethren • They have one father & belong to one common brotherhood. • If the Sanctifier & the sanctified are all sons of God, having one & the same Father, they have one common brotherhood • Jesus is not ashamed & had long before been symbolically set forth in the types & shadows of the Old Testament.

12 saying, “I WILL PROCLAIM YOUR NAME TO MY BRETHREN, IN THE MIDST OF THE CONGREGATION I WILL SING YOUR PRAISE. ” • This quote is from Ps. 22: 22. • David records the future pleas of Christ for help • because of his close & intimate relations to God. 1 -10 • because of his imminent danger & intense sufferings, 11 -21 • After this he changes his tone from the deepest despondency & breaks out into exclamations of gratitude & praise to God for his great deliverance & the many mercies bestowed on him, 22 -31. • This Psalm applies to Christ. The words are applied to Him in the New Testament, Ps. 22: 1 with Matt. 27: 46; Ps. 22: 8, with Matt. 27: 43; Ps. 22: 15, with John 19: 28; Ps. 22: 6, with John 20: 25; Ps. 22: 18, with Jn. 19: 23, 24. • The sufferings of this Psalm are greater than those of any sufferer & apply only to Christ.

12 saying, “I WILL PROCLAIM YOUR NAME TO MY BRETHREN, IN THE MIDST OF THE CONGREGATION I WILL SING YOUR PRAISE. ” • After suffering on the cross, Christ rejoined His brethren to proclaim God's names or attributes. • The faithful ones who follow Christ are called His brethren. • The Psalm is quoted to show the very intimate relation between Christ & his people • It reminds the Hebrew brethren & should convince others that the Messiah was to be a man of sorrows & one in nature & sympathy with the many sons He was bringing to glory. • He appeals to the O. T. show Christ's oneness with the sons of God & that all this is in harmony with God's eternal purpose. • We all accept the gospels as just as authoritative, but some of those who received this letter did not. • The writer proofs & argument from the O. T. demonstrating the perfect unity of God's plans & purposes in all ages.

12 saying, “I WILL PROCLAIM YOUR NAME TO MY BRETHREN, IN THE MIDST OF THE CONGREGATION I WILL SING YOUR PRAISE. ” • congregation (ekklesia - church) - the nation of Israel assembled in Jerusalem to celebrate the Lord’s praises; the united body of believers under the reign of the Christ. The former was a type of the latter. • my brethren = the congregation or assembly • Disciples of Christ are the brothers of Christ, Matt. 12: 48, 49; 25: 40; 28: 10; Lk. 8: 21; Jn. 20: 17 • Christ counts as His brothers those who are members of His church. • He sang with His disciple after the last supper, & He fully identifies & fellowships with the church. • When as an assembly, it sings God's praise; Christ also praises God through His body the church.

13 And again, “I WILL PUT MY TRUST IN HIM. ” And again, “BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME. ” • These words are a quotation of Isa. 8: 17. • According to God's will & purpose, as revealed in the O. T. , the Messiah was to be a man, endowed with all the attributes & sympathies of our human nature. • As a man, Christ felt His dependence on God & trusted in Him. • trust - peithō - to trust, have confidence, be confident • Christ would wait on the Lord during the period of Israel's gloom when the face of God was hidden from the people (the Assyria & Babylon captivity down to the time of Christ). God was silent for 400 years.

13 And again, “I WILL PUT MY TRUST IN HIM. ” And again, “BEHOLD, I AND THE CHILDREN WHOM GOD HAS GIVEN ME. ” • Behold - directs attention to the importance of the statement which follows. • The Messiah has children - spiritual seed, Isa. 53: 10. • Christians are the spiritual children of Christ as well as His brothers. • They have been given to Him by the Father, Jn. 17: 6 “I have manifested Your name to the men whom You gave Me out of the world; they were Yours and You gave them to Me, and they have kept Your word.

Section two - Christ Stoops to Conquer: 2: 5 -18 II. Why the word became flesh and dwelt among us, 2: 10 -18 C. Jesus became a man to: 2: 14, 15 1. Destroy Satan, who has the power of death 2. Deliver Satan’s captives 14 Therefore, since 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 free those who through fear of death were subject to slavery all their lives.

14 Therefore, since 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, • Jesus became a man. • therefore - oun - since, for this reason, consequently • children - paidion - mankind needing to be saved share in koinōneō commune in common human situation, partner • flesh and blood - humanity, visible form, feebleness, the weaker & perishable aspects of man’s nature. • likewise also - paraplēsiōs - similarly, in like manner, in the same way, amounts to equality • partake - metechō - to have a part in, to share, to be or become partaker (share in common; participate); the historical event of the incarnation • that through death - thanatos - the punishment of Christ • His intention was to die for sin & through that death to destroy Satan’s power

14 Therefore, since 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, • render powerless - katargeō - make ineffective, put of use the power of Satan over men. • Jesus became a man to subdue the power of the Satan • Satan tempts to sin and sin is the sting of death - it bring the penalty of death • Through paying the penalty, Christ removes sin and its sting & removes Satan’s control or dominion over us • He came to destroy His work, 1 Jn. 3: 8.

14 Therefore, since 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, • Satan had the power of death. • power - kratos - might, manifested power; control, dominion • Rabbinical teaching - Satan & his angels had power over death • death - separation (whether natural or violent) of the soul & the body by which the life on earth is ended; with the implied idea of future misery in hell; the power of death • He tempted men to sin & through sin brought death into the world to reign over men. • Death is his servant & power, an enemy of God - the last enemy.

14 Therefore, since 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, • Christ died & rose again to atone for sin & destroy the cause of death & the power of Satan & so men might never have to die spiritually or eternally. • He will put an end to physical death. Through Christ’s death & resurrection death in principle is not more. • 2 Tim. 1: 10 but now has been revealed by the appearing of our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel, • Consummation of the victory waits the last day, 1 Cor. 15: 26; Rev. 20: 14.

15 and might free those who through fear of death were subject to slavery all their lives. • By death, Jesus was able to liberate all who were slaves of the great tyrant death. • Men throughout their earthly lives were opposed & terrorized by death, but the death & resurrection of Christ has set the faithful free. • He opened the way of escape. • Zecharias prophesied about the salvation from fear Christ would bring. • Lk. 1: 74, 75 To grant us that we, being rescued from the hand of our enemies, Might serve Him without fear, In holiness and righteousness before Him all our days.

15 and might free those who through fear of death were subject to slavery all their lives. • The resurrection of Jesus is strongly implied in this verse and the hope of our resurrection. • 1 Cor. 15: 54 -57 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory. "0 DEATH, WHERE IS YOUR VICTORY? 0 DEATH, WHERE IS YOUR STING? " The sting of death is sin, and the power of sin is the law; but thanks be to God, who gives us the victory through our Lord Jesus Christ.

Section two - Christ Stoops to Conquer: 2: 5 -18 II. Why the word became flesh and dwelt among us, 2: 10 -18 D. He became a man to be our merciful & faithful High Priest, 2: 1618 16 For assuredly He does not give help to angels, but He gives help to the descendant of Abraham. 17 Therefore, He had to be made like His brethren in all things, so 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.