Perfect Through Suffering

What this episode covers

In 1970, Stanford professor Paul Ehrlich published The Population Bomb, where he predicted that hundreds of millions of people would starve to death—regardless of any mitigating efforts we might implement. The opening sentence reads: “The battle to feed all of humanity is over.” He went on to blame nearly every social problem upon the fact that we simply have too many people. His doomsday prediction was based upon a faulty hypothesis that overpopulation of the planet had reach unrecoverable proportions. Ehrlich’s book may have been the most influential book of the twentieth century—to devastating results. Now, more than half a century later, we find ourselves in nearly the exact opposite problem. Historically low fertility rates across the globe threaten to begin a reduction in the population. Kevin DeYoung addresses the problem well in his article “The Case for Kids.” Though individuals make their choices for many reasons, as a species we are suffering from a profound spiritual sickness—a metaphysical malaise in which children seem a burden on our time and a drag on our pursuit of happiness. Our malady is a lack of faith, and nowhere is the disbelief more startling than in the countries that once made up Christendom. “I will multiply your offspring as the stars of heaven,” God promised a delighted Abraham (Gen. 26:4). Today, in the lands of Abraham’s offspring, that blessing strikes most as a curse. I began with all of that to make this simple point: If Christians cannot be inconvenienced to have children, how will they ever view suffering as crucial to their sanctification? The author of Hebrews has been building a steady case for the superiority of Jesus. Departing from Jesus, as he warns repeatedly throughout Hebrews, would be a grave mistake considering what they would be giving up. To turn away from the pinnacle of special revelation is unrecoverable (Heb 2:3). Last week, we considered Heb 2:6-9. Jesus was made lower than the angels—“for a little while”—in order that he might suffer in their place. Suffering was necessary in order to make a way for salvation. The writer will continue with this line of reasoning. We tend to view suffering as something to be avoided. But if the gospel is true, then that view of suffering is false. The paradox of the gospel is that we enjoy salvation because our Savior suffered condemnation. Read Hebrews 2:10-13. I. The Founder of Our Salvation (10) The suffering Christ endured was “fitting” for his role as the redeemer. It was consistent with the Covenant of Redemption—the agreement among the godhead (Father, Son, and Holy Spirit) for the plan of redemption. The Son of God suffered for the purpose of “bringing many sons to glory.” We will see this “founder” language again in Hebrews 12:2. It could also be translated as “Author” and “leader” (Acts 3:15; 5:31). This emphasizes the sovereignty and authority of the Son to accomplish the work of salvation. The fact that the one who had all authority found it fitting to suffer, implies that there was no other way to save us. All other methods and means of salvation are vain. Jesus said, “I am the way, and the truth, and the life. No one comes to the Father except through me” (Jn 14:6). But, in what sense is Jesus made perfect? The author repeats this in Heb 5:9; 7:28. This does not mean that he was sinful and had to become perfect. That would contradict what the author says later (Heb 4:15). Rather, it means that Jesus completed the work of redemption. He brought the plan of redemption to its perfect conclusion by his suffering upon the cross. The perfection of Jesus is presented—strategically for this particular audience—by way of contrast to the means of acceptance that came before. The author will elaborate on this further when he compares and contrasts the work of Christ as the “great high priest” with the work of the high priests throughout the Old Testament (Heb 4:14-5:10). His suffering fully

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