tas hamartias tou laou: (Lev 6:30 8:15 2Ch 29:24 Eze 45:15,17,20 Da 9:24 Ro 5:10 2Co 5:18, 19, 21 Eph 2:16 Col 1:21)
Propitiation - Note the NIV renders it "make atonement" which is a curious rendering (but it renders Ro 3:25 [note] similarly)! Atonement is not in the NT in the NASB.
Propitiation (2433) (hilaskomai from hileos = speaks of being favorably disposed with implication of overcoming obstacles that are unfavorable to a relationship) means to cause to be favorably inclined toward or favorably disposed toward another (as in Lk 18:13). BDAG says it means "to eliminate impediments that alienate the deity, expiate, wipe out, of Christ as high priest" (He 2:17) Hilaskomai means to be merciful, make reconciliation for, be propitious, gracious, to be favorably inclined.
See related word study on hilasterion
Wuest on Heb 2:17...
In its Biblical usage, the verb (hilaskomai) refers to the act of our Lord offering Himself on the Cross to satisfy the righteous demands of God’s justice so that His government might be maintained, and that mercy might be shown on the basis of justice satisfied. The words “reconciliation” and “propitiation” are to be understood in this light. (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos)
A T Robertson on Heb 2:17...
Purpose clause with eis to and the infinitive (common Greek idiom), here present indirect middle of hilaskomai, to render propitious to oneself (from hilaos, Attic hileōs, gracious). This idea occurs in the LXX (Ps 65:3), but only here in NT, though in Lk 18:13 the passive form (hilasthēti) occurs as in 2Ki 5:18. In 1Jn 2:2 we have hilasmos used of Christ (cf. He 7:25).
Louw and Nida...
to forgive, with the focus upon the instrumentality or the means by which forgiveness is accomplished (He 2:17) (and) to show compassion and concern for someone in difficulty, despite that person’s having committed a moral offense (Lk 18:13) (Louw, J. P., & Nida, E. A. Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies)
NIDNTT notes that...
(a) The adj. hileos, -on, is the Attic form of hilaos or hileos, kindly, gracious, and a parallel word to hilaros, cheerful (cf. Lat. hilaris). It meant originally cheerful, joyous (Plato, Laws 1, 649a); later, kindly, gracious, benevolent (e.g. Xen., Cyr. 1, 6, 2). hileos is chiefly used of rulers or gods; in connexion with gods the phrase hileo poiein, to make gracious, is found (Plato, Laws 10, 910a).
(b) The mid. deponent hilaskomai (Homer onwards), is etymologically connected with hilaos and hileos, friendly, gracious, and hilemi, to be gracious. Like the intensive form exhilaskomai (Hdt. onwards), it has a causative meaning: to make gracious, appease (e.g. Homer, Od. 3, 419; Hdt. 7, 141)...
The verb hilaskomai which is used in the NT occurs only 11 times in the OT, always in the middle or passive and always with Yahweh as subject. In general, it means to forgive. But in 6 of these passages there is explicit mention of divine wrath. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan or Computer version)
Wayne Detzler...
The word for propitiation in Greek is hilasterion, and the verb, "to make propitiation" is hilaskomai. They both share the common root of hileos, which means "gracious or merciful." Therefore in its Greek form, the word for propitiation means to "conciliate," "expiate," "bring a sin-offering," or "obtain mercy."
In the time of Homer, the word hilaskomai meant to make the pagan gods happy or merciful. Later it took on the idea of a prayer to pagan deities to avoid their wrath. During the Hellenistic period of Greek history this word came to mean bringing an offering to placate angry gods.
When the Old Testament was translated from Hebrew into Greek, this word was used to describe the levitical offering system. For instance, it referred to the sin-offering as seen in Leviticus (Lev. 4; 17:11). It was also the offering brought on the Day of Atonement to provide expiation (or pay the penalty) for the sins of Israel (chap. 16)...
Our Greek words can be viewed from two standpoints. First, they can be seen as man's heart-cry for conciliation with God: "God, be merciful to me, a sinner." Second, they also refer to the sacrifice of the Lord Jesus Christ on our behalf, whereby we can be made right with God.
The Old Testament root of this word plunged deep into the Day of Atonement, in accordance with the Law of God (Lev 16:1-34). On Yom Kippur two goats were brought to the priest. One was slain and its blood was sprinkled on the "mercy seat" as a "propitiation" for the sins of the people. The second goat became a sin-bearer. The priest would place his hands on the head of the second goat, indicating the transferal of sin to the "scapegoat." Afterward the goat would be banished into the desert, never to return. It was the sin-bearer.
A Christian must not content himself with a "scapegoat." Jesus Christ has become our propitiation and sin offering. A. A. Hodge (1823-86), in his popular lectures on theology, said:
"The sacrifices of bulls and goats were like token-money, as our paper promises to pay, accepted at their face value until the day of settlement. But the sacrifice of Christ was the gold which absolutely extinguished all debt by its intrinsic value. Hence, when Christ died, the veil that separated man from God was rent from the top to the bottom by supernatural hands."
This unique sacrifice of Christ should never be confused with the ineffective sacrifices of either Judaism or paganism. John F. D. Maurice (1805-72), a Church of England theologian, said:
"The heathen significance of words [such as sacrifice], when applied to Christian use, must not merely be modified, but inverted."
Along those same lines the famous preacher John Henry Jowett (1864-1923) concluded:
"The heathen and Jewish sacrifices rather show us what the sacrifice of Christ was not, than what it was."
Animal sacrifices were annual events, but Christ died once for all. Animal sacrifices only covered sin, but Christ's blood blotted sin out. Animal sacrifices depended upon the faithfulness of human priests, but Christ was both the High Priest and the Sacrifice.
The great Australian scholar Leon Morris wrote
"The consistent Bible view is that the sin of man has incurred the wrath of God. That wrath is averted only by Christ's atoning offering. From this standpoint His saving work is properly called a propitiation" (Walter A. Elwell, editor, Evangelical Dictionary of Theology [Grand Rapids: Baker Book House, 1984], p. 888).
Lucy Bennett (1850-1927) summarized the significance of this truth in a beautiful hymn:
O teach me what it meaneth,
That cross uplifted high,
With One, the Man of Sorrows,
Condemned to bleed and die.
O teach me what it cost Thee,
To make a sinner whole;
And teach me, Saviour, teach me
The value of a soul.
(Detzler, Wayne E: New Testament Words in Today's Language. Victor. 1986)
The Greek word hilaskomai means to make a propitiation and in context means to satisfy and thus turn aside the wrath of God. Therefore, propitiation refers to God's wrath being satisfied by the death of Christ, our "Mercy Seat" so to speak. (Ro 3:24-note, Ro 3:25- note; 1Jn 2:2, 4:10, cp Lev 16:14 = a shadow of the substance fulfilled in the Messiah). He was faithful in this obligation which He as High Priest had to God. If Jesus was to accomplish the purpose for which He was sent, He had to offer up His own life. And, faithful in His commitment to God’s will, He did exactly that.
Expiation (which emphasizes removal of sin by the sacrifice) is included in the definition of hilaskomai but does not as clearly picture the satisfaction of God's Wrath by the sacrifice and this latter concept is the main emphasis of this Greek word.
In Greek culture, the word group denoting "propitiation" carried with it the idea of acting in some way to avert the terrible, destructive powers of the gods and, if possible, to win the gods over to act favorably. The LXX Translation chose this word group when translating kippur (to cover, make atonement).
Jesus' sacrifice as the God–Man satisfied God’s justice so that, instead of God justifiably demonstrating His wrath toward sinful man (Ro 1:18-note; Ro 5:8, 9-note; Ro 5:10-note), He demonstrated His mercy. Christ is the High Priest Who offered Himself once for all time, becoming at once both the sacrificial offering or victim and the priest, thus satisfying the justice of God and at the same time procuring forgiveness of sins whereby a regenerate and reconciled sinner is offered bold access to and full communion with the holy God. Therefore, the Lord Jesus as the High Priest is said not to appease God in any way, but to make possible the taking away of the sins of the people without violating God’s holiness.
Hilaskomai is used only twice in the NT and 12 times in the Septuagint...
Luke 18:13 "But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, 'God, be merciful (hilaskomai - aorist imperative) to me, the sinner!'
Comment: Not "a" sinner but "the" sinner. He openly and willingly acknowledges his personal responsibility for missing God's mark.
Hebrews 2:17 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.
Hilaskomai - 12x in the Septuagint - Ex 32:14; Deut 21:8; 2 Kgs 5:18; 24:4; 2 Chr 6:30; Esth 4:17; Ps 25:11; 65:3; 78:38; 79:9; Lam 3:42; Dan 9:19 and here are some of the uses.
Exodus 32:14 So the LORD changed His mind (English of the Lxx = nd the Lord was prevailed upon [propitiated] to preserve his people.) about the harm which He said He would do to His people.
Deuteronomy 21:8 'Forgive (Lxx = hileos - attribute of God = merciful, gracious, favorable) Your people Israel whom You have redeemed, O LORD, and do not place the guilt of innocent blood in the midst of Your people Israel.' And the bloodguiltiness shall be forgiven (Heb = salach = forgive; Lxx = hilaskomai - propitiated) them.
2 Kings 5:18YLT "In this matter may the LORD pardon (Lxx = hilaskomai) your servant: when my master goes into the house of Rimmon to worship there, and he leans on my hand and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the LORD pardon your servant in this matter."
2 Kings 24:4 and also for the innocent blood which he shed, for he filled Jerusalem with innocent blood; and the LORD would not forgive (Heb = salach = forgive; Lxx = hilaskomai - propitiate).
2 Chronicles 6:30 then hear from heaven Your dwelling place, and forgive (Heb = salach = forgive; Lxx = hilaskomai - propitiate), and render to each according to all his ways, whose heart You know for You alone know the hearts of the sons of men,
Psalm 25:11-note For Your name's sake, O LORD, Pardon (Heb = salach = forgive; Lxx = hilaskomai - propitiate) my iniquity, for it is great. (Note the basis for the psalmist's appeal for his sin to be forgiven! = for the sake of His great name!)
Psalm 65:3-note Iniquities prevail against me; As for our transgressions, You forgive them (NET Note = "make atonement for") (Heb = kaphar = cover over; Lxx = hilaskomai - propitiate).
Psalm 78:38-note But He, being compassionate, forgave (Heb = kaphar = cover over; Lxx = hilaskomai - propitiated) their iniquity and did not destroy them; And often He restrained His anger And did not arouse all His wrath.
Psalm 79:9-note Help us, O God of our salvation, for the glory of Your name; And deliver us and forgive (Heb = kaphar = cover over; Lxx = hilaskomai - propitiate). our sins for Your name's sake.
Lamentations 3:42 We have transgressed and rebelled, You have not pardoned (Heb = salach = forgive; Lxx = hilaskomai - propitiate).
Marvin Vincent in his comments on hilasterion in Romans 3:25 has a long note on this word group...
Propitiation (hilasterion [word study]). This word is most important, since it is the key to the conception of Christ’s atoning work. In the New Testament it occurs only here and Heb 9:5; and must be studied in connection with the following kindred words: Hilaskomai which occurs in the New Testament only Luke 18:13, God be merciful, and Heb. 2:17, to make reconciliation. Hilasmos, twice, 1Jn 2:2; 4:10; in both cases rendered propitiation. The compound exilaskomai, which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement.
Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of Hilaskomai or exilaskomai. Hilasmos or exilasmos is the usual Septuagint translation for kippurim covering for sin, AV, atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Ex 29:36; 30:10; Lv. 23:27; Nu 5:8, etc. They are also used for chattath sin-offering, Ezek 44:27; 45:19; and for selichah forgiveness. Ps 129:4; Da 9:9.
These words are always used absolutely, without anything to mark the offence or the person propitiated.
Hilaskomai which is comparatively rare, occurs as a translation of kipher to cover sin, Ps. 64:3; 77:38; 78:9; AV, purge away, forgive, pardon. Of salach, to bear away as a burden, 2Ki 5:18; Ps 24:11: AV, forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins.
Exilaskomai mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezek 43:26; cleanse the sanctuary, Ezek 45:20; reconcile the house, Da 9:24. It is found with the accusative case of that which is cleansed; with the preposition peri = concerning, as “for your sin,” Ex 32:30; with the preposition huper = on behalf of, AV, for, Ezek 45:17; absolutely, to make an atonement, Lv 16:17; with the preposition apo = from, as “cleansed from the blood,” Nu 35:33. There are but two instances of the accusative of the person propitiated: appease him, Ge 32:20; pray before (propitiate) the Lord, Zech 7:2.
Hilasterion AV, propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Heb. 9:5, the only other passage of the New Testament in which it is found. In Ezek 43:14, 17, 20, it means a ledge round a large altar, and is rendered settle in AV; Rev., ledge, in margin.
This term has been unduly pressed into the sense of expiatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of some. thing offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with hagiazo to sanctify, and katharizo = to cleanse. See Ezek 43:26, where exilasontai = shall purge, and kathariousin = shall purify, are used coordinately. See also Ex 30:10, of the altar of incense: “Aaron shall make an atonement (exilasetai) upon the horns of it — with the blood of the sin-offering of atonement” (katharismou = purification). Compare Lv 16:20. The Hebrew terms are also used coordinately.
Our translators frequently render the verb kaphar by reconcile, Lv 6:30; 16:20; Ezek 45:20. In Lv 8:15, Moses put blood upon the horns of the altar and cleansed (ekatharise) the altar, and sanctified (hagiasen) it, to make reconciliation (ton exilasasthai) upon it. Compare Ezek 45:15, 17; Da 9:24.
The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Lv 14:48, 49, 50, 51, 52, 53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Num. 16:46; the cleansing of leprosy and of mothers after childbirth, Lev. 14:1-20; 12:7; 15:30; the reformation of Josiah, 2Chr 34; the fasting and confession of Ezra, Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement (exilasasthai) before the Lord; not expiatory, but a memorial, Nu 31:50, 51, 52, 53, 54. The Passover was in no sense expiatory; but Paul says,
“Christ our Passover was sacrificed for us; therefore purge out (ekkatharate) the old leaven. Let us keep the feast with sincerity and truth;” 1Co 5:7, 8.
In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1Sa 15:22; Ps 40:6, 7, 8, 9, 10; 50:8, 9, 10, 11, 12, 13, 14, 23; 51:16, 17; Is 1:11-18-note; Jer 7:21, 22, 23; Amos 5:21, 22, 23, 24; Mic 6:6, 7, 8. This idea does not recede in the Old Testament to be re-emphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life giving effect of the sacrifice of Christ. See John 1:29; Col. 1:20, 21, 22-note; Heb. 9:14-note; Heb 10:19, 20, 21-note; 1Pe 2:24-note; 1Jn 1:7; 4:10, 11, 12, 13.
The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks:
“The scripture conception of hilaskesthai is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John’s Epistles, p. 85).
In the light of this conception we are brought back to that rendering of hilasterion which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (He 9:5) — mercy-seat; a rendering maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a year, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (He 10:19, 22; compare Heb. 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled’ (Jn 1:14; 1Jn 1:1, 2, 3). The mercy-seat was the meeting-place of God and man (Ex 25:17, 18, 19, 20, 21, 22; Lv 16:2; Nu 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ep 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God’s wrath, to satisfy God’s justice, nor to compensate for man’s disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God. (Romans 3 Greek Word Studies)
Sins (266) (hamartia) originally had the idea of missing mark as when hunting with a bow and arrow then missing or falling short of any goal, standard, or purpose.
Sins interrupt normal relations with God. In the OT, blood covered over (atoned for) the the sins and God passed over them at that time (Ro 3:25-note), but they were unable to give the worshiper a clean conscience (an important theme in Hebrews) and thus the blood offerings always needed to be repeated, this very repetition being the vehicle God had ordained to lead people to His perfect Sacrifice, the Messiah. See Lev 16:20, 22; which foreshadows the substitutionary aspect of Christ's sacrifice on Calvary.
Lev 16:20 "When he finishes atoning for the holy place, and the tent of meeting and the altar, he shall offer the live goat. 21 "Then Aaron shall lay both of his hands on the head of the live goat, and confess over it all the iniquities of the sons of Israel, and all their transgressions in regard to all their sins; and he shall lay them on the head of the goat and send it away into the wilderness by the hand of a man who stands in readiness. 22 "And the goat shall bear on itself all their iniquities to a solitary land; and he shall release the goat in the wilderness.
Under the Old Covenant, the Law, the Mosaic System, sins were confessed and symbolically transferred to the sacrificial animal, on which hands were laid
Ex 29:10 "Then you shall bring the bull before the tent of meeting, and Aaron and his sons shall lay their hands on the head of the bull.
Lev 1:4 'And he shall lay his hand on the head of the burnt offering, that it may be accepted for him to make atonement on his behalf...Lev 3:8 and he shall lay his hand on the head of his offering, and slay it before the tent of meeting; and Aaron's sons shall sprinkle its blood around on the altar...Lev 4:4 'And he shall bring the bull to the doorway of the tent of meeting before the LORD, and he shall lay his hand on the head of the bull, and slay the bull before the LORD. (Lev 1:4 3:8; 4:4)
Observe that the sins of the people are the direct object of the verb hilaskomai. Therefore, it is not the nature of God that is changed from one of hatred to one of love toward man, but it is the nature of man that is changed. Paul writes...
Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. (Ro 5:9-note)
In Romans 5:9, man is presented as having been justified by means of the blood (i.e., the sacrificial death) of Christ, and through Him escaping God’s wrath. Man is then proclaimed as not guilty and is portrayed as reconciled to God through the death of His Son.
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What's The Incarnation? - The incarnation. It's one of those big doctrinal terms that may puzzle us. What does it mean? Let's take a few moments to think about it.
Look at yourself in a mirror. What do you think it would feel like to be a different person? You will never know. You may modify your body by exercise and diet. You may change your mind and your behavior. You may even resort to surgery. But you and I will forever be the unique individuals God created us to be. Regardless of how much we may try, we can't actually experience what it is to be another person.
What was it like, then, for God to take on our human nature and live as a man who was despised and misunderstood on this fallen planet? (Isa. 53). He already knew exactly what sinful people go through. After all, He is all-knowing. Yet He voluntarily came to Bethlehem, entered into our suffering and sorrow, and personally experienced our trials and temptations (He 4:15-note). He lovingly became one of us to pay the penalty for our sins and to conquer death (see note Hebrews 2:14). Because He suffered, He is able to assist us now (see note Hebrews 4:16).
That's what the incarnation is all about. And if we thank Jesus for all eternity, it still won't be enough. —Vernon C Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Touched with sympathy within,
He knows our feeble frame;
He knows what sore temptations mean,
For He hath felt the same. --Watts
The Son of God became the Son of Man
to change sons of men into sons of God.
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Tale Of Two Goats - Two goats without blemish stood before the high priest in the bright Middle Eastern sun. Lots were cast, and the priest slowly led one to the altar to be killed as a sin offering for the people. Its blood was sprinkled on the mercy seat. That goat was a sacrifice.
The other goat, known as the scapegoat, portrays another truth. The priest placed both his hands on its forehead and confessed the sins of Israel. Then the goat was led out into the desert and turned loose. As it wandered away, never to be seen again, it symbolically took Israel's sins along with it. They were gone. The people were reconciled to God. That goat was a substitute.
Both of these goats were pictures of what Christ would do for us. The cross became an upright altar, where the Lamb of God gave His life as a sacrifice for sin. And what the scapegoat symbolically portrayed for Israel—the removal of their sins—Jesus fulfilled in reality. He became our substitute. Because of our identification with Him as believers, our sins have been taken away completely.
Two goats representing two truths: sacrifice and substitution. Both were fulfilled in Christ when He died on the cross and made full atonement for our sins. Praise God! —David C. Egner (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Guilty, vile, and helpless we,
Spotless Lamb of God was He;
Full atonement! Can it be?
Hallelujah, what a Savior! —Bliss
Jesus took our place to give us His peace.
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Human Like Us - Have you ever wondered what it would be like to be someone else? Nearly 40 years ago, John Howard Griffin darkened his skin color and experienced life in a predominantly white society. In his fascinating book Black Like Me, Griffin describes his travels in the United States, and he tells about the sad discrimination and prejudice he faced.
The Son of God did far more than change His appearance. He laid aside His glory and took on our humanity. He lived on this earth as a man who was despised and rejected (Isaiah 53; see notes Philippians 2:5; 2:6; 2:7; 2:8). Because of His love for us, He entered into our sorrow, and He came to know by personal experience the feelings we humans have.
The writer to the Hebrews said that because Jesus lived as a man and died for our sins, He is our merciful and faithful High Priest (Hebrews 2:14; 2:17). Because He became one of us and knows what it is like to be tempted, He is able to help us when we are tempted (see note Hebrews 2:18). We can pray in His name with boldness (see notes Hebrews 4:15; 16), telling Him in complete honesty our struggles, fears, defeats, needs--even our questionings and doubts. That's why, as we remember all He endured for us as the Son of God from glory, we love Him and strive to please Him. —Vernon C Grounds (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Once from the realms of infinite glory,
Down to the depths of our ruin and loss,
Jesus came, seeking--oh, love's sweet story--
Came to the manger, the shame, and the cross. --Strickland
The Son of God became one of us
that we might become one with Him.
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Feeling Our Sorrow - When Christ became a man, He showed His willingness to be tempted, tested, hated, and hurt. During His life on earth, He faced the same struggles we encounter. He had been sympathetic to man's weaknesses before He came, but by taking a human body He identified with us in a dramatic way. His incarnation revealed the extent to which He would go to pay for our sin and to be touched by the trials and infirmities that make life so difficult for us.
On a smaller scale, people try to empathize with the sufferings of others. John Griffin, a white man, darkened his skin in an effort to understand what it meant to be black in a predominantly white society. He told about his experiences in a book titled Black Like Me. More recently, a thirty-year-old woman, an industrial designer, masqueraded as an elderly woman once a week for three years to find out how it feels to be old in America. What she learned is heartbreaking. She was robbed, insulted, and frightened by a world that isn't easy on its elderly.
As touching as these examples are, they are nothing compared with Christ's coming into our world. No one else left so high a position to feel what mortal man feels. Jesus gave up heaven's glory and was tempted in all points as we are, yet He did not sin. He bore our sins on the cross so that He could be merciful to us.
We have One who cares. When we face temptations and trials, we can go to Jesus. He knows the feeling. —M. R. De Haan II (Our Daily Bread, Copyright RBC Ministries, Grand Rapids, MI. Reprinted by permission. All rights reserved)
Earth has no sorrow that heaven cannot feel.
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Pastor Steven Cole's sermon...
Hebrews 2:16, 17, 18
Why Jesus Became a Man
If we were to go out on the streets and ask people at random, “What is your greatest need?” we would probably hear a number of responses. Some would say, “My greatest need right now is to get a decent job. I can’t pay my bills and get out of debt in my current situation.” Others may say, “My greatest need is that I’m lonely. I need a mate or some good friends.” Others might say, “My family is a war zone. My husband is abusive towards the kids and me; the kids are defiant and disrespectful. We need peace in our home.”
If we went to a poor country, like India or Bangladesh, the answers to our question would center more on raw survival: “I am starving. I need food!” “I’m dying of a disease that is treatable, but I can’t get the proper medicine.” “I live on the streets. I need a roof over my head.”
Without denying the legitimacy of any of those needs, according to the Bible, the people giving those answers are blind to their greatest need. Their greatest need is for God to forgive their sins and give them eternal life. They need to learn how to live in accordance with God’s Word, so that their lives bring glory to Him. Without this focus, we could meet all of the perceived needs, but their greatest need would go unmet. If they were to die, they would spend eternity in hell.
I just read K. P. Yohannan’s powerful book, Revolution in World Missions [Gospel for Asia's books]. He grew up in India and didn’t wear shoes before he was 17 (p. 55). He has preached the gospel all across India. He is not oblivious to India’s oppressive poverty. But he strongly contends against getting distracted with meeting physical needs, but ignoring the spiritual needs. He says that India has seen 150 years of schools and hospitals brought to them by British missionaries, but it has not had any noticeable effect on either their churches or society (p. 103, 110).
Yohannan says that it is one of Satan’s lies that people will not listen to the gospel unless we offer them something else first (p.109). He has sat on the streets of Bombay with beggars who are about to die. He has told them that he does not have material goods to give them, but he has come to offer them eternal life, and he has seen many respond. He says (p. 111), There is nothing wrong with charitable acts-but they are not to be confused with preaching the Gospel. Feeding programs can save a man dying from hunger. Medical aid can prolong life and fight disease. Housing projects can make this temporary life more comfortable-but only the Gospel of Jesus Christ can save a soul from a life of sin and an eternity in hell!
Thus our emphasis should always be first and foremost on evangelism and discipleship. Social concern is a result of the gospel. We must not put the cart before the horse (pp. 106, 99).
This relates directly to our text. Many would read these verses and think, “This isn’t relevant to my needs. I’ve got to find a job. I’ve got to solve my personal problems. I’ve got a number of issues pressing in on me right now. These verses don’t relate to me.”
But the greatest need for us all is for a high priest to reconcile us as sinners to the holy God. He 2:17 shows how Jesus is that merciful and faithful high priest. If Jesus is your high priest, then your greatest need is to learn to live in victory over the power of sin, which will destroy your life if left unchecked. Verse 18 shows how Jesus is able to come to your aid when you are tempted.
To review, in chapter 1 the author demonstrated to his readers, who were tempted to leave Christ and go back to Judaism, how Jesus is God’s final word to us. As the Son of God, He is the radiance of God’s glory and the exact representation of His nature. He upholds all things by the word of His power (He 1:3). He is seated at the right hand of the Majesty on high, supreme over all angelic beings (He 1:4-14). After a brief exhortation not to drift (He 2:1, 2, 3, 4), he shows that Jesus is not only the eternal Son of God, He is also fully human. God’s original intent was for man to rule over the earth, but that was hindered by the fall (He 2:5, 6, 7, 8). By His incarnation and death for our sins, Jesus recovered what we lost in the fall (He 2:9,10). As the Captain of our salvation, Jesus became man in order to bring us to God (He 2:11, 12, 13, 14, 15). Our text continues the theme of Jesus’ humanity, showing us why He became a man: Jesus became a man so that as our high priest, He could offer Himself for our sins and come to our aid when we are tempted.
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