Heb 2:5-10 In the remainder of chapter 2 the author asserts that contrary to the seeds of Gnostic thought that were beginning to sprout (see note from Hebrews 1) the humanity of Christ also argues for His superiority to the angels; how so? In Heb 2:5-8a, is the author applying the quote from Ps 8:4-6 to all mankind in general or only to Christ specifically? Note the contrast in Heb 2:8-9. Although man was created “lower than the angels”, is the world to come to be subject to angels? See Heb 2:5. To whom is it to be subject? See 8a. What is the significance of this to the author’s point that what the new covenant offers through Christ is better than what the old covenant offered through angels? Has mankind in its present state been crowned with glory and honor and had all things subjected to him? See Heb 2:8. What Man has now been crowned with glory and honor? Are all things now in subjection under His feet? See 10:13. Although He took on the form of a man and so was made lower than the angels, on account of what completely unexpected event was Jesus crowned with glory and honor, even to being exalted above the angels to the right hand of God “waiting from that time onward until His enemies be made a footstool for His feet”? See also Phil 2:5-11. Is it only to the one man Jesus Christ that the angels in the world to come are to be subject? See again Heb 2:5-8, esp. Heb 2:8b, and Heb 1:14; note also that NASB “author” in Heb 2:10 is also translated as captain (KJV) or pioneer (NET), and refers to one that takes the lead in anything and thus affords an example, and so is a predecessor or forerunner in a matter. For those who would follow Christ in His pioneering work to exalt man to his intended position in creation, what do Heb 2:9-10 teach us about the path to glory and honor? See also 1 Pet 4:1-2. What does Heb 2:9b teach us about the Calvinist doctrine of limited atonement (that Christ didn’t die for everyone, only for the elect)?
Heb 2:10-18 Worldly wisdom would argue that because of His sufferings Jesus was even less than a man and so certainly not greater than the angels; in these verses the author elaborates on Christ’s humiliation as the basis for His exaltation. What does it mean that God the Father perfected Jesus, the author of our salvation, through sufferings; wasn’t He perfect already? See Heb 2:18 and consider: could Jesus have been a “perfect” high priest to mankind without taking on human flesh and being tempted with the same sufferings as they? For what reason is Jesus not ashamed to call us His brethren? See Heb 2:11. What does this teach us about the special kinship man has with God, even apart from Christ’s incarnation (see Heb 2:14,17a)? See also Heb 2:10,16. What is that kinship? What is the significance of the brotherhood of men with Christ; i.e., what point does the author use Heb 2:11-13 to establish in Heb 2:14a and 17? For what two purposes does the author say in Heb 2:14 & 15 that God’s Son partook of the same flesh and blood as man? Who does Heb 2:14 say had the power (might, strength, dominion) of death? By what means did Christ nullify (bring to nothing; render useless, powerless, ineffective) that power? Cf. 1 Cor 15:55-57, Jn 12:24, Rev 1:18. Why as a true Christian is death not to be feared? See Phil 1:21. In what ways does the fear of death make men slaves? Are we yet slaves to our fear? Toward what ultimate goal did Christ die to render powerless the devil and deliver men from their slavery to fear? See again Heb 2:7-8, 10. For what reason does Heb 2:17 say it was obligatory that Jesus be made like us in all things? See also Heb 2:18. What two words are used in Heb 2:17 to describe this perfect high priest, and with whom does each have to do? See Heb 4:15, 5:2; 3:2. How were these two qualities imperfect in those who served in the priesthood of Aaron? What does it mean to “make propitiation” for sins? Note: to propitiate means to gain or regain the favor or goodwill of another, to appease or conciliate. Is it only by Christ’s once-for-all death that he makes propitiation for our sins? See also Heb 2:18, 1 Jn 2:1-2.
The Atonement of Christ's Blood: Understanding How the Blood of Christ Saves and Reconciles us to God
- What is the relationship between Jesus’ sacrifice and our redemption, forgiveness and receiving an inheritance per the terms of the covenant / will that was effected by His death?
- From what, and to what, are we saved? Is it Jesus’ death alone that saves us? What part does His resurrection have in our salvation?
- Does the justice of God demand the satisfaction of blood before He will forgive, similar to what pagans throughout history have believed?
- What was the purpose of the Old Testament sacrifices?
- Does blood alone atone for sin?
- How does Christ’s death render powerless the devil?
- To whom was Christ’s life given as a ransom? From what are we ransomed?
- Why did Jesus not only die, but suffer and die? If all that was necessary was His shed blood, why didn’t God sovereignly ordain a more merciful death for His own dear Son?
- What is the relationship between a will or testament, and a covenant? What was willed to Jesus as an inheritance from His Father, and what was willed to us through the new testament in His blood?