Preaching from Hebrews. James Earl Massey

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СКАЧАТЬ shorter ones for easier reading (as, for example, the three-sentence format in the New Revised Standard Version and in the New English Bible). The contrast in verses 1–2 between God’s prophetic servants and his Son, Jesus (first named at 2:9), should be readily understood. The prophets were all limited by their humanity and historical circumstances, while the Son speaks of his Father with a full inside view of the divine will. There is thus a fullness and finality to what the Son has said, and there is an ultimacy to what he as Son has done.

      Next, in verses 3–4, all that the Son has done to make a complete “cleansing for sins” is mentioned, and his holy character and exalted status are celebrated as evidences for his sufficiency. Thus, to be seated now “at the right hand of the Majestic One on high” is both his privilege and his due. But the “sitting” suggests more: It suggests that the work he set out to do has been done and that his work stands worthily completed. His sitting with God implies both a responsibility now completed and his first estate restored. Obtaining “a more excellent honor,” or “name,” than any of the angels implies that God rewarded the Son for his excellent but costly ministry as the promised Suffering Servant.

      I. God’s Son as His Supreme Agent (1:1—4:13)

      A. Superiority of the Son over Angels (1:5–2:18)

      1. The Son’s Relation to God (1:5–14)

      1:5–14. After the lofty doctrinal pronouncement about Jesus as Son of God, the writer then proceeds to document the Son’s superior status over angels by calling into use selected texts from the Hebrew Scriptures. Some of the texts he used are viewed as words spoken by God to the Son (1:5 quotes Ps 2:7; 2 Sam 7:14; and 1 Chron 17:13; vv 8–9 quote Ps 45:6–7; vv 10–12 quote Ps 102:25–27, and v 13 quotes Ps 11:01). Some other texts are viewed as words spoken by God about the Son, with angels being addressed (v 6 quotes Deut 32:43).

      The writer’s use of Psalm 2:7 as God’s utterance to the Son reflects the understanding of the early church about the God-bestowed kingship that Jesus holds. This psalm was one of many that were viewed as Messianic in import. Originally part of a coronation liturgy from the time of David the King, the wording of the psalm reports God’s pleasure with the one being installed as king over the nation. Here in Hebrews, that commendation is cited in tribute to Jesus as the kingly Son; it is an acclamation of his worthiness to receive honor and to be obeyed. The early church did so honor him, and Psalm texts were among the lively tributes utilized in worship settings as well as in church writings such as this epistle.

      The citation of Psalm 45:6–7 in verses 8–9 points to the supreme virtue of Jesus as the One who always honored the will of God in his decisions and deeds: “You have loved righteousness and hated evil.” The word “righteousness” will appear six times in this letter (1:9; 5:13; 7:2; 11:7, 33; 12:11), and later, in 5:13–14, the writer will make an appeal to his readers to develop character within that righteousness, so that by moral discernment and a love for what is right, genuine spiritual growth can steadily take place in their lives.

      In verses 10–12, Psalm 102:25–27 is quoted, and this was probably to emphasize the eternality of the Son over against the changing patterns and systems of human history. The faithful are being reminded that they are secure through the unfailing ministry of an eternal, unchanging Lord. This emphasis will again be in view at 13:8, where the writer proclaims that “Jesus Christ is the same yesterday, and today, and throughout the ages.”

      2. Exhortation Based on the Contrast Between Jesus and Angels (2:1–4)

      2:1–4 The “therefore” in 2:1 introduces an important conclusion to the writer’s statement about the status of Jesus. We must give serious attention to him—or suffer the sad consequences for failing to do so. Although angels have been sent as “servant spirits,” intimately involved in human ventures, God has backed their word and work, punishing all who refused to honor what those servant spirits were sent to accomplish. The word Jesus has given is the ultimate and final word from God, and is therefore indispensable. It is the word about salvation, and in its richest dimensions, a salvation brought into effect and fully guaranteed only for those who seriously listen to Jesus and look to him with right understanding about who he is. The exhortation is a warning about what is lost by those who, having heard the message about salvation, selfishly and faithlessly “drift away [from it].”

      3. The Son’s Relation to Believers (2:5–18)

      2:5–18 Having completed his preliminary statement about the superiority of Jesus over angels, and having issued a warning not to be part of the awesome fate of those who neglect the witness and work provided by the Son of God, the writer moves on in 2:5–18 to begin a discussion about how the Son stands related to those who do believe on him.

      In this section of Hebrews we get our first insight from the writer about the extent to which Jesus as Son fully identifies with our humanity and its attendant experiences. Like the first humans, Jesus lived for a while “lower [in condition] than angels” (2:9), but unlike them he never failed the high purpose for which he entered the world. He too had to live by faith, by a steady trust in God as he lived his way across the years. The writer documents the Son’s need for faith by quoting Isaiah 8:17b, using it at 2:13 as a confessional word from the Son about his life under God—“I [myself] will firmly trust in him.” The writer thus accents attention upon Jesus as religious subject in order to highlight the importance of Jesus as religious object. In so doing, the writer’s insight into the human experience of Jesus accents his obedience in pilgrimage; it shows him as a figure of hope for those who look to him as the worthy “pioneer of their deliverance” (2:10). In looking to Jesus, the writer asserts, we can maintain our bearings, discern our possibilities, and anticipate our future. That future will ultimately involve life within another order which God has planned for his people: thus the expression “the coming world [order]” (2:5), a world (Gk. oikoumene, “inhabited, ordered community”) under the manifest lordship of Jesus as exalted Son, now raised above the present world order and “crowned with glory and honor because of the [particular] death he suffered” (2:9). The sovereignty humans lost by sinning stands modeled in him in his victory over temptation, sin, and death. Jesus now heads the household of the faithful who will inherit the new order when this old earth order passes away.

      What Jesus accomplished benefits all who identify with him. Jesus was a “pioneer” in our interest, intent to lead “many sons to glory” by his delivering deed of salvation. The “many sons” are, with him, full members of the very family of God. This was the concern of the incarnation. Jesus wanted to identify fully with humans in our plight, even becoming subject to death, so that he could make death itself his victim—from inside the experience. According to 2:14–16, the grand result for believers is release from the fear of death. Angels did not need such help; humans did, and Jesus eagerly made that help available.

      At 2:17–18, the high priesthood theme is introduced to highlight further the great ministry of Jesus to believers. It is the theme the writer will continue to unfold and accent across the bulk of the letter. It is the rather extended treatment of this theme, together with the many details connected with the Day of Atonement ritual, which provides grounds for viewing this writing as written to and for Hebrews. (This letter is the only New Testament writing that explains the ministry of Jesus in terms of a high priesthood.) As one who suffered the round of human experience, Jesus can represent us well since he understands and identifies with our needs; he is before us as a victorious winner and with us as a sympathetic and strategic helper. The believer need only cry out for his assistance.

      B. Superiority of the Son over Moses and Joshua (3:1–4:13)

      1. The Son Greater Than Servants in the Household (3:1–6)

      3:1–6 Having set forth the high rank and great ministry of Jesus on behalf of his people, the writer issues an exhortation “consider Jesus.” That word “consider” СКАЧАТЬ