God is Satisfied

Hebrews 2:17-18

December 24, 2000

 

The barest understanding of the birth of Jesus Christ insists on going beyond the manger. For to contemplate the wonder of God sending his Son into the world as a baby, then to stop in our investigation, paralyzes the soul in its deepest yearning. Why would God the creator do such a thing? What purpose would it serve him to send his Son into the humble surroundings of Judea if the birth of Jesus Christ was the apex of God's actions to man?

 

Certainly the invasion of God the Son into the world in the Incarnation is the foundation stone of God's loving action toward sinners. It is essential but not the whole picture. Yet it is such a part of the picture of divine work that we must grapple with it as foundational, and then see it wedded to the balance of the work of Jesus Christ.

 

The birth of Christ laid the foundation for God's eternal satisfaction with the substitutionary work of Christ. Let us consider what God the Son did that satisfied God the Father.

 

I. Obligation of the Son

 

The language of the text is strong: "Therefore, He had to be made like His brethren in all things." There is a direct relationship between the previous verse and this one. The former explains that the Lord pursues "the descendent of Abraham" or those who believe, in order to help them, not angels. Angels were left to divine judgment when that lot followed Lucifer in his rebellion against God. There was no mercy shown, no pursuit to recover them or offer of redemption. But for man it was different. God, out of his own purpose and love, pursued sinful man to give him help as a divine rescuer or redeemer.

 

Here we see the nature of God unfolded for us. For God's pursuit of man never contradicts his holy nature. He is not a hypocrite to his own being while bringing sinners into relationship with himself. Some ancient theologians suggest that there hypothetically could have been other ways for God to redeem man, but sending Christ was the best option. But the New Testament makes it clear that there was no other choice, no other way to God but through Christ (John 14:6; Acts 4:12; Luke 22:42). There as never "Plan B and Plan C."

 

This is why the writer of Hebrews declares that if God was going to pursue sinners in order to save them (this is the implication of 2:16 in context), God the Son "had to be made like His brethren in all things." This literally implies that the Incarnation, that which we celebrate, was a moral necessity in the work of salvation. God becoming a man could not be skipped because of the inconvenience to the Godhead and the abuse of the Son. The imperfect tense of the verb suggests that this was an eternal obligation of the Son to become a man in order to redeem the elect of God. This was no plan hatched after the fall of mankind. The eternally generated Son was under his own divine obligation to become a human creature in the fullest sense.

 

Here is the wonder of this statement. Christ entered humanity and became another member of the human race he had created in order to deliver his enemies from his own judgment. Emperors and kings are not accustomed to setting free their enemies, particularly those who are filled with animosity and hatred toward them. Yet Jesus Christ did far more! He not only came to set his enemies free but he became one with them in the suffering of humanity.

 

1. Manward-because of enmity

 

It is a very dangerous thing to say that God could not do something. We know that he is all-powerful-omnipotent. There is nothing beyond the scope of his power and ability. Yet such a statement is misunderstood if we isolate this attribute from every other aspect of his being. God could not deny his own nature and contradict his own holy character by letting sinners get away with their sin or the fallen escape judgment. There is a moral necessity in God to always act according to his nature. Otherwise, God would not be God. So in this case, God could not save sinful men without first satisfying his own righteous justice. His righteousness demands justice.

 

So Christ "had to be made like His brethren in all things." In our previous studies in this chapter we have noted the solidarity of Christ with the redeemed. "He is not ashamed to call them brethren," the writer declares. But it was not because of any goodness or merit on the part of those identified as "brethren" that keeps him from being ashamed. It was due to his own identity with "His brethren in all things" that he has no reason consistent with his holy nature to be ashamed to call us brethren.

 

The Incarnation was ultimately for the cross-the reconciliation of God's enemies into a right relationship to him and adoption into his own family. We must never think that the Incarnation and death of Christ were separate, unrelated events. Christ's birth was for his vicarious death. His death required his birth. Philip Hughes wrote, "The Son could not have represented men before God, offering, as their high priest, the sacrifice of himself on their behalf and in their place, had he not first become their fellow man. Representation requires identification" [The Epistle to the Hebrews, 120].

 

Just how much did Jesus Christ have to be like man? Our writer says that this moral obligation on man's behalf required him "to be made like His brethren in all things." The passive voice, "to be made," points to the work of the Holy Spirit in the act of the Incarnation. "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; and for that reason the holy Child shall be called the Son of God," the angel told Mary (Luke 1:35). Paul explains, "But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law, so that He might redeem those who were under the Law, that we might receive the adoption as sons" (Gal. 4:4-5). To be "born of a woman, born under the Law," describes the fact that Jesus Christ did not simulate humanity but totally assimilated it; he had complete identification with us in every respect [the literal meaning of "in all things"].

 

2. Godward-because of justice

 

But the Incarnation not only had a manward purpose due to our enmity with God but also a Godward purpose in order to meet the demands of divine justice. "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." It has been pointed out by numerous writers that the mercy points to us as sinners and the faithfulness points to God. Hebrews 3:2, 6 declares, "He was faithful to Him who appointed Him...Christ was faithful as a Son over His house-whose house we are." Faithfulness expresses the consistency of our Lord, the absolute effectiveness in all his loyalty, duties, and obedience to the Father. All that the Father sent him to do (Gal. 4:4 "God sent forth His Son") Jesus Christ did with complete dependability.

 

The phrase, "in things pertaining to God," that points to the Godward effort of Christ in his high priesthood, literally means, "with reference to the things that pertain to God." It means that all that is necessary for our relationship to God required that Jesus Christ "be made like His brethren in all things." Otherwise, our salvation would have been impossible.

 

We must consider the reason why? Often the view of God that most people hold is that "God is love." Indeed that is true, but it is not the whole picture. We have difficulty with God's attributes because we compare him to ourselves. So when we hear that God also has the attribute of wrath we immediately attempt to cancel it out by emphasizing his love, for we think that we cannot be wrathful and loving simultaneously. But God's love does not cancel his wrath, because his wrath is consistent with his holiness as is his love. What is God's disposition toward sinners? Paul explains, "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness" (Rom. 1:18). Philip Hughes points out that the wrath of God "is the expression of his absolute holiness and righteousness," and "is his constant attitude to sin" [121]. Our writer later speaks of "a terrifying expectation of judgment and the fury of a fire which will consume the adversaries," and then adds, "it is a terrifying thing to fall into the hands of the living God" (10:27, 31). God's wrath must be satisfied in judgment against sinners. Every sin must be paid for; every sinner must fall under the wrath of the Eternal Judge. But God's love must be satisfied as well! For in his eternal love and kindness he has purposed to redeem men from "every tongue, tribe, people, and nation." Is there a conflict in the being of God?

 

Here we see the "moral necessity" of the Incarnation, so that Christ "had to be made like His brethren in all things" so that as a faithful high priest before the Father, he might exercise his duties as high priest "with reference to the things that pertain to God" ["in all things pertaining to God"]. Christ came to take away our sins, yes; but even more so, Christ became a man so that he might satisfy everything "pertaining to God" in his saving purposes.

 

II. Explanation of the Son

 

Our text sheds more light on this truth. Here we have the first clear reference to Christ as "high priest," a title that is emphasized throughout the balance of this epistle. He has already alluded to the high priestly work of Christ but has not used the title (1:3, 2:9-12). The designation has its background in the Old Testament office and function of the high priest. Aaron served as the first high priest of the tabernacle in the wilderness. His duty in this mediatorial role was to faithfully represent Israel before God, as well as God to the people. In his responsibilities, Aaron first had to deal with his own sin before God, and then he would offer a bloody sacrifice on behalf of the people, sprinkling its blood on the mercy seat. It was the work of the high priest, offering the blood of a vicarious sacrifice, that satisfied God's justice with reference to Israel.

 

1. Service as High Priest

 

Christ was faithful as a high priest under the Father's appointment (3:1-2). But that faithfulness required that our high priest "be made like His brethren in all things." So the Incarnation took place and Jesus Christ became a "merciful and faithful high priest in things pertaining to God." The mercy was displayed through Christ fully identifying with those whom he served as high priest. Just as the Old Testament high priests understood the needs of the people of Israel for they were numbered among the people, so Christ was numbered among us. But the high priests could not show mercy in the fullest sense for they needed mercy themselves. Christ, as the God-Man, does not have need of mercy; he is all-together perfect. Yet as our high priest, he was one of us, knowing our pains and weaknesses. So he took action to alleviate the pain of our enmity with God-that is mercy; for he who knew no sin became sin for us so that we might become the righteousness of God in him (II Cor. 5:21).

 

The mercy of Christ implies that he was sensitive to our needs; that he had fully identified with us in our suffering. I think that most husbands attempt to show compassion and mercy toward their wives as they go through the process of giving birth. But there is a limit to the husband's capacity of mercy. He would be much more merciful if he knew firsthand the experience of giving birth! Our writer wants us to grasp the reality that Jesus Christ is indeed merciful to the fullest extent because he was "made like His brethren in all things." He has firsthand experience of humanity! So he is not only merciful toward us but also faithful toward God in the exercise of his priestly office.

 

What did this require of Jesus Christ? There is both a past and a present requirement. In the past, Jesus Christ was faithful in bearing our sins before the judgment of God. This is a completed act-"It is finished"-was the cry of Jesus Christ (John 19:30; Heb. 10:10, 14). Nothing can be added to what he has done at the cross in satisfying divine justice for our sin. But there is also a present requirement: Jesus continues to faithfully represent us before the Father. It was his blood that opened the way to God for us, so that now "we have a great priest over the house of God," who bids us come into his presence as those who have been cleansed from sin (Heb. 10:19-22). He continues to intercede for us, praying for us with compassion and tender mercy (Heb. 4:14-16; 7:25). The basis for what Christ is doing at the present is found in both the Incarnation-as he fully identified with us-and in his death on the cross.

 

2. Satisfaction as Propitiator

 

Our writer explains that the ultimate reason for the Incarnation was so that Christ might "make propitiation for the sins of the people." Here the act of propitiation is for God; it is only "with reference to the sins of the people." "Propitiation" is an uncommon word in our day but not in the first century. During that era idolaters often sought to propitiate certain gods, that is, they sought to appease their gods through various acts, gifts, or promises in an effort to turn the gods' anger away from them. While the pagan use of this term was common, the meaning in this case is much different. For in one you have pagan gods whose dispositions were fickle at best, and often angry over the least thing. And you have devotees who used all manner of tricks and chicanery to appease the gods.

 

But in the case of propitiation as it is used with reference to God, it is not to appease an angry God that is warped by temper-tantrums or that has no cause to be angry. It points to a God who is infinitely holy and righteous in all his ways and disposition. His wrath is deliberate and just. His law has been broken; his just nature demands that this breach against his holiness be satisfied. His creation has rebelled against him; this anarchy demands a judgment commensurate with the crime. An infinitely righteous God has endured the mockery and blasphemy of his enemies since the fall. Yet this same God is full of love and mercy.

 

Leon Morris has written one of the most helpful books dealing with the subject of the work of Christ, The Apostolic Preaching of the Cross. In it he writes, "It is the combination of God's deep love for the sinner with His uncompromising reaction against sin which brings about what the Bible calls propitiation. Since God would not leave man to suffer all the consequences of his sin, Christ suffered... Propitiation is understood as springing from the love of God" [210]. Heathen worshipers sought to "bribe" their gods to be favorable toward them. But the message of the Bible is that God Himself provides the gift to secure propitiation [Morris 211]. He is not bribed nor can he be. No tricks or ploys by men can avert his wrath. But he does what is necessary to satisfy his own justice. "Thus the use of the concept of propitiation witnesses to two great realities," writes Morris, "the one, the reality and the seriousness of the divine reaction against sin, and the other, the reality and the greatness of the divine love which provided the gift which should avert the wrath from men" [211].

 

Propitiation means much more than the taking away of sins; that is expiation, accomplished by the atoning work of Christ. But propitiation means that all of the righteous wrath and judgment of God against sinners has been completely satisfied. Paul explained that the death of Jesus Christ on the cross was a public display of propitiation, that God, before the witness of the world, satisfied his own wrath through the blood of Jesus Christ. He publicly died his bloody death, like the propitiatory sacrifice before the mercy seat in the tabernacle, so that we might know that God is just in declaring sinners to be righteous. Because God Himself satisfied his own justice through his Son, we can enter into a right relationship to him by faith in Jesus Christ.

 

III. Declaration of the Son

 

Thus it is Jesus Christ to whom we are to look for salvation. God's wrath is not averted by your good deeds or even your church attendance. I heard a man tell about his very wild, loose lifestyle. He found himself on a surgical table with heart problems. He promised God that if he would get him out of that situation that he would attend "that cute little church across the street from where I live." He got out of the heart problem and by his testimony he has not missed a handful of Sundays in that "cute little church." But that does not avert the wrath of God! God's justice is not satisfied like that of a heathen god. God's justice requires a just satisfaction. That came through his Incarnate Son.

 

With the clear statement on Incarnation and propitiation set forth, the writer now makes a most practical application. Yes, there is practical application in the work of salvation. But now he wants the struggling believers whom he addresses to know that Jesus Christ is not removed from the temptation and suffering they are enduring. The temptation to pull away, to revert back to the old manner of life tugged at their minds. The suffering and anguish they felt due to temptation was very real to them. They needed help. Where would they find it? Like an arrow that flies straight to its target, the writer tells them once again to look to Jesus Christ.

 

1. Compassionate experience

 

For in Jesus Christ, believers will find a Savior who has walked in our shoes, who knows our needs, and who understands the suffering we face because of living in a world fraught with temptation and sin. "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." The verb for "has suffered" indicates that what Christ suffered was in the past yet the effect of his suffering temptation as a man has left him full of compassion and understanding to aid us in the hour of temptation. The suffering of Jesus Christ under the power of temptation was real. I believe that many think that Christ was supernaturally insulated from the temptations we go through. But here the writer affirms that Christ "has suffered" the heavy weight of temptation. He later tells us that Jesus Christ "has been tempted in all things as we are, yet without sin" (4:15).

 

Let us consider what might have been taking place in this original audience. Their Jewish neighbors taunted them, telling them what traitors they were and what fools they were for believing something that was so foreign to their heritage (at least they might call it foreign). They had lost jobs and been rejected by family. So they were questioned about the wisdom of following Jesus Christ. The temptation to turn away was very real. It was intense; something they lived with moment-by-moment. Maybe some asked, "Does Jesus really understand what we are going through?" The answer given, "YES!" The measure of his temptation was so intense that he suffered as a result and compassionately understands what you are going through.

 

'But,' someone may say, 'Jesus never sinned. So how can he really know how difficult temptation is?' It is the one who endures temptation rather than the one that gives into it that knows the full measure of suffering under temptation. Philip Hughes explains, "He knows the full force of temptation in a manner that we who have not withstood it to the end cannot know" [122]. Kent Hughes offers a simple illustration that helps me grasp what our writer is saying. "Think of it this way-which bridge has undergone the greatest stress, the one that collapses under its first load of traffic, or the one that bears the same traffic morning and evening, year after year?" [Hebrews: An Anchor for the Soul, 86]. Jesus Christ has genuine compassion for you as you face temptation.

 

2. Compassionate assistance

 

But this is not just Christ "feeling our pain." It is Christ feeling with us in the strain of temptation and coming to our aid: "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." This is not moral support, as when you have to go through a trial and a friend simply cheers you on from a distance. It is a genuine, compassionate assistance to one in need. The same word "help" (or "to come to the aid of") was used by the man whom Paul saw in his vision before entering into Europe on his 2nd Missionary Journey (Acts 16:9): "Come over to Macedonia and help us!" The cry of these desperate souls was not for moral support but to give them some kind of actual assistance through the proclamation of the Word of God. The father of the demonized boy cried to Jesus, "If You can do anything, take pity on us and help us!" Again, he did not want moral support but some kind of definite action that would relieve the condition that had ravaged his son (Mark 9:22).

 

Jesus Christ remains ready and able to come to our aid in the moment of temptation. Do you feel the pull of the world? Then look to Jesus Christ; ask for his help; recognize that he is compassionate toward you and ready to give you his gracious help. Nothing can be more practical than this! And it never would have happened if he had not been "made like his brethren in all things." Even the Incarnation encourages us to keep pressing on in faithfulness to Jesus Christ.

 

Conclusion

 

Jesus Christ satisfied the Godhead's demands for justice through becoming like us in all things and enduring the agony of divine judgment at the cross. That is you salvation if indeed you have believed. And it is your invitation to look to one who knows the strain of temptation and how to walk through it in holiness. Let us be reminded to look to Jesus Christ. The season of Christmas can fill our minds with a multitude of distractions. Let us look to Christ!     

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