Hebrews 2:10-13 | The Covenant of Redemption | Hypostatic Union | Christology

Hebrews 2:10-13 and the Covenant of Redemption

If you have your Bibles, we're going to be in Hebrews chapter 2, verses 10 through 13. Hebrews chapter 2, 10 through 13, pray with me. Oh God, Lord, we indeed come to you this day in the name of Jesus.

We indeed, your people, need your spirit to stir us, Lord. Help us to understand your word. Help me to articulate correctly and for them to grasp the words, to grasp the message that you are trying to give to us.

We know that your word does not return void, but it accomplishes its purpose. We're here today to feast at Mount Zion. Be with us, I pray in Jesus' name. Amen. All right, so just a little bit of context.

Christ as the Second Adam and the Hypostatic Union

So last week we looked at Hebrews chapter 2. We considered verses 5 through 9, and we looked at basically what the scriptures is bringing to us is the hypostatic human. And we saw that in verse 7. And we talked a little about this morning that Psalm 8 was that David penned it for men, but it was also messianic.

That whenever it's talking here, you made him a little lower than the angels, that the immediate context is talking about me and you, that creatures, that those, the imago dei, me, you, that's created in the image of God, we are created lower than the angels, speaking of our humanity, our nature.

But it's also messianic in the fact that, as we looked at it this morning, the covenant of works, if Adam would have done A, then B would not have happened. If he could have kept the covenant of works, it would have earned salvation.

It would have earned life eternal in that garden, and he could not do so. So Jesus, our second Adam, our new federal head comes, and he accomplishes this great work that Adam could not do so. And by doing so, he is putting all things in subjection to himself.

He hypotasos, as we see in verse 1, where it says, for it was not to angels that God subjected the world to come. The world here would be the Christian aeon. And then it spoke about, because of the suffering death of Jesus, everything will one day be placed under the feet of Jesus.

So Jesus comes. He keeps this covenant of works. He earns the salvation for the world. He is recreating the world. All things are going to be made new. As far as the curse, the earth was cursed. Jesus uncurses it through the gospel, through his suffering death.

So that's kind of the context that Hebrews is bringing to us. And so the theme that we will look at today is the covenant of redemption. If you remember last week, I told you to have the eternal covenant, which is the covenant of redemption in mind.

And our timeless truth today is this. Because God the Father has sent his son, remember the covenant of redemption, because he has sent his son, he will bring many sons to glory. Because he has done this, this will happen.

So because he has sent his son, he will bring many sons to glory. This is not a maybe, if they, or anything like that. This will be accomplished. Because Christ has come, there will be sons brought to glory.

So my hope on this Lord's day is this, that you will give me your full attention. And if you stay on this journey through the book of Hebrews with me, you will come to see that this is the meat. Listen, this is the meat.

Everything else outside of the gospel of Jesus Christ in the book of Hebrews is spoken of as milk. And we'll come to see that as we get into chapter five and six. It's spoken of as milk. The gospel, this right here, the covenant of redemption, what God has done for us in Christ is the meat.

This is what changes you. So look with me on our text. Hebrews 2 verses 10 through 13. For it was fitting that he, for whom and by whom all things exist, in bringing many sons to glory, should make the founder of their salvation perfect through suffering.

For he who sanctifies and those who are sanctified all have one source. That is why he is not ashamed to call them brothers, saying, I will tell of your name to my brothers in the midst of the congregation.

I will sing your praise. And again, I will put my trust in him. And again, behold, I and the children God has given me. In our outline today, we will look into the covenant of redemption. And in our outline, it gives us three points that shows us that this is Trinitarian.

That this is Trinitarian. We have the Father's, we have the plan of the Father, the work of the Holy, the work of the Son, and the confirmation of the Spirit. The plan of the Father, the work of the Son, and the confirmation of the Spirit.

And as we transition, I want to take just a second and focus on this triunity that we have in God. We've been catechizing our children for a while now. Trinity, mostly, she's got a whole bunch of them memorized.

But yet again, she was confused when it came to the doctrine of the Trinity. She had these answers in her head. Like once I took her to the Baptist catechism, she was able to give those answers. But it was confusing to her.

And I can remember when I first started reading the Bible, it was confusing to me also. But the Bible clearly teaches that there is one God, Shema. Hero Israel, the Lord our God, the Lord is one. That there's one God.

And yet the Bible also teaches that this one God is three persons. That there's one, this one God is one being. And this one being has three persons. R .C. Sproul calls it the one what and the three who's.

The one what is the one being. They all share in the one being of God. They all share in the eternal divine name of God, Yahweh. The one what, Yahweh, being God, and the three persons, Father, Son, and Holy Spirit.

The Father is not the Son and the Son is not the Father. But they both share, just like the third person of the Trinity, the Holy Spirit, share in the divine name, Yahweh. The New Testament clearly separates them as persons, but also gives them the divine name.

It refers to them as theos. It refers to them as Yahweh. When concerning our salvation, the scriptures most always describe it in a Trinitarian concept. I turn your attention real quick to Ephesians chapter one.

We're going to look at verses three through 14. See if you can pick it out. As I'm reading through it, see if you can pick out the Trinity when it comes to our salvation. Again, there's many other verses we can go to, but for the sake of time, we'll just look at this one.

Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundations of the world, that we should be holy and blameless before him.

In love, he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the beloved.

In him, speaking of Christ, we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he has lavished upon us in all wisdom and insight, making known to us the mystery of his will, according to the purpose which he has set forth in Christ.

As a plan for the fullness of time, remember we talked about the fullness of time when Christ was born, when he started his earthly ministry, when he was baptized, the fullness of time to unite all things in him, things in heaven and things on earth.

In him, speaking of Christ, we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to his will. The him here is God the Father. So that we are, so that we who were the first to hope in Christ might be to the praise of his glory.

In him, you also, when you heard of the word of truth, the gospel of your salvation, and believed in him, listen, were sealed with the promise, Holy Spirit. Speaking of the Holy Spirit, who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.

It's Trinitarian. Our salvation is wrapped up in God. God the Father chose to save a people, he in time sends his son to redeem this people. And then he sends to us his Holy Spirit. The members of the Trinity are co-equal, co-eternal, one in essence, nature, power, action, and will.

The Father's Plan to Bring Many Sons to Glory

Now let's look at our first point, the plan of the Father. Hebrews 2 .10. For it was fitting that he, for whom and by whom all things exist to bring many sons to glory, should make the founder of our salvation perfect through suffering.

When we look at the nearest and to seed it, we are given two options in verse nine. So if you look at verse nine,.

It says,.

But we see him who for a little while was made lower than the angels, and right here it tells you who the him is, namely Jesus, crowned with glory and honor because of the suffering of his death, so that by the grace of God, this Greek word here for God is theos, for the grace of God, he might taste death for everyone.

So the grace of God and the he, we see a separation. So the he is in an antecedent is not necessarily speaking of God, although we know that the he as Jesus is God. Are you following me? So we have to ask yourself, the nearest and to seed it, who is the he when it says, for it is fitting that he, well, the context tells you which he to choose here.

Is it theos? Is it God? Or is it he that might taste death for everyone?

Well, it says,.

For it was fitting that he for whom and by whom all things exist in bringing many sons to glory should make the founder of our salvation perfect through suffering. Well, we know that the founder of our salvation is Jesus Christ.

So the founder of our salvation, the nearest and to seed it to the founder of our salvation is the he in verse nine. And the he that opens up in verse 10 has to be theos. But in this case has to be the father.

For it was fitting that the father for whom and by whom all things exist in bringing many sons to glory, that the father should make the founder of our salvation perfect through suffering. This is telling what the father's purpose what the father's plan is.

And it's by the grace of God, this happens that he might taste death. So verse 10 is, I mean, so verse nine is our context to understand verse 10. Ladies and gentlemen, speaking what I've been drilling into your brain since this, for a year now, the covenant of redemption.

This is the gospel. The covenant of redemption is the gospel of Jesus Christ. That we, that God, the father sends God, the son. John 3, 16 and 17, for God so loved the world, listen, that he gave his only son that whoever believes in him should not perish, but have eternal life.

Listen to this,.

For God did not send his son into the world to condemn the world, but in order that the world might be saved through him, that the cosmo might be saved through him. Matthew 10, 40. Whoever, Jesus speaking, whoever receives me, no, no, Jesus speaking, whoever receives you, speaking to his disciples, receives me.

And whoever receives me, receives him who sent me, speaking of the father. You want the father? You gotta go through Jesus. Gotta go through Jesus. You gotta go through the one who sent him. John 6, 37 through 40.

All that, Jesus speaking, all that the father gives me will come to me. And whoever comes to me, I will never cast out. For I have come down from heaven not to do my own will, listen, but the will of him who sent me.

And this is the will of him.

Who sent me,.

That I should lose nothing of all that he has given me, but raise it up on the last day. For this is the will of my father, speaking of the one who sent him, that everyone who looks on the son and believes in him should have, present tense,.

Eternal life.

And I will raise him up on the last day. Ladies and gentlemen, the scriptures are clear. It was the father that sent the son. The father sent his son. Here in our text, it gives us two reasons as to why the father would send his son.

First reason is to bring many sons to glory. Our second reason is to make the founder of our salvation perfect. Notice I didn't have to read into that. It's in the text. I'm not like having one hand over here to get your attention and slipping something in with my other hand.

I'm not saying, hey, look at this and putting a bag over your head. It's in the text.

Look at it again.

Verse 10.

For it was fitting that he, Theos, the father, for whom and by whom all things is this to bring, this is our first point, many sons to glory. And by doing so, in order to do so, should make the founder of our salvation perfect through suffering.

And I believe it's, I believe this makes it clear in my opinion that we are not born children of God. We're not born children of God. We're born under the federal head of Adam, broken image of God. When I was growing up, I don't know if this was ever something in y 'all's neighborhood, but I can remember being in kindergarten, actually.

And everyone in my class would say that they are brothers and sisters. And they would say, in God's way,.

What does that even mean?

Have you ever,.

Am I the only one that's heard that? It was actually, it was coined God's way. Like I can remember, in God's way, we're all brothers and sisters. Are we all children of God? Because, you know, God created us, so therefore we're children of God.

But John chapter one, verse 11 and 12 makes it clear. Speaking of Jesus, that he came to his own,.

Speaking of the Jews,.

His own people. He came to his own, his own people did not receive him. So he came to his own, in order for his own people to be children of God, they had to receive him. For anyone to be a child of God, you had to receive Christ.

He came to his own, his own people did not receive him. Listen, but to all who did receive him, who believed in his name, he gave them the right to become children of God. So the only way anyone can become a child of God is to receive Christ.

And here it says that he sent Jesus to bring many sons to glory. Jesus came so that we can become children of God. So what's the condition to becoming a child of God? Scripture's clear, you have to receive Christ.

Receive Christ by faith. That's why we're Baptist, right? Faith alone. You want to get in the new covenant? Faith alone. It's the only entrance. Whenever we do the Lord's Supper, you had to receive Christ by faith alone.

That's the entrance into the new covenant.

The new covenant,.

Being a child of God, one in the same. Now we know that it is by the grace of God that Jesus suffered and died. Listen, Jesus's death on the cross was God's grace to you. My son told me that he wished Jesus did not have to die on the cross.

So you do not understand what you're saying. If Jesus had not died on that cross, we could not be children of God. We cannot be sons and daughters of God. He died so that we, so that he might taste death for us.

Again, it points us back to Hebrews chapter two, verse nine. Now, what does the text mean by we, by speak when it says,.

Should not be children of God?

We should make the founder of our salvation perfect through suffering.

What does it mean?

How is God making Jesus perfect through suffering? Now I can tell you what it doesn't mean. It doesn't mean morally perfect. Jesus was already morally perfect, right? He who knew no sin, he was already morally perfect.

He's lived the life we could not live. This is speaking about him dying the death that we should die. So in the Greek words, speaking of perfectly suffering, it gives one word. The Greek word is telios, telios.

And it means to complete, accomplish, or consummate. To complete, accomplish, or consummate.

And what it does,.

And what I believe it's pointing to is Hebrews chapter two. Look at verse 17, verse 17. Therefore, he had to be made like his brothers, speaking of the hypostatic union, in every respect, so that he might become a merciful and faithful high priest in service to God to make propitiation.

Remember last week, I walked through you what propitiation is. Propitiation for the sins of his people. So through his suffering death, he completes the work of the high priest. He had to come down from heaven, be made like one of us, human, the creator entered creation, infinite becomes finite, in the service of God for propitiation.

In service as the high priest to make propitiation. But not only is he the high priest here, he is the sacrifice. So by the suffering of Jesus Christ, Jesus completes and accomplishes the work of the high priest.

And so that's how he's made perfect. It's not that he is morally perfect, but he completes the work that the father has for him to do. Now, as we transition, I'm sure that by now, everyone notices how Christocentric this book is.

Listen, if the book of Hebrews was a tablecloth of many colors, Jesus Christ here is the centerpiece. He is the centerpiece. The whole book of Hebrews is focused around Christ and who he is and what he has accomplished.

The Son Who Sanctifies and Brings Many Sons to Glory

Point number two, the work of the son, Hebrews 2, 11. For he who sanctifies and those who are sanctified have one source. That is why he is not ashamed to call them brothers. So we have the for he who sanctifies, the nearest and to seated for the he here.

I know this is, you know, kind of, we're trying to put the right person of the Trinity in the right position. We're trying to find, you know, out of the Godhead, who is the he that he's speaking of? So for the he who sanctifies, the nearest and to seated is the he that is the founder of our salvation.

And that's Jesus Christ, which we see in verse 10. And the nearest and to seated to those are the sons in verse 10 and bringing many sons to glory. So again, when you look at it, it says, for it is fitting that he, speaking of the father, for whom and by whom all things exist and bringing many sons to glory.

That it should make the founder of our salvation perfect through suffering. For he who sanctifies, speaking of the one who suffered and those who are sanctified, speaking of the ones that the sons that are being brought into glory, have one source.

This being those who believe that Jesus is the Christ, the son of the living God. It says that they have one source. Just look at the first part of that verse. For he who sanctifies and those who are sanctified have one source.

What this is doing is it's pointing us to the work of the son that Jesus kept the covenant. He kept the covenant of works. And in doing so, he earns salvation. He earns salvation. But then it points to Jesus keeping the law.

And by Jesus keeping the law, he earns the land. What were the Jews promised if they kept the law? Keep the law, live in the land. Jesus keeps the law, he earns the land. Except for this land, as we see in verse five, the world to come, that the land begins to grow.

Wherever Christ's name is preached, people receive him and Christ claims that land. And eventually, I believe it's the whole world. Jesus keeps the covenant, earns salvation, keeps the law,.

Earns the earth,.

And that the law was broke down.

In the moral law, the ceremonial law,.

And the civil law.

That through the moral law,.

Jesus lived the life we could not live and he died the death that we should die. We could not worship God the way scripture commands. Christ comes and accomplishes it. He accomplishes the worship that we could not do and dies as a sacrifice because we could not keep that law.

We could not love our neighbors as ourself. Christ comes, loves his neighbor as his self. And because we could not, he takes the punishment that we deserve, that the law required of our life. And so our only hope for salvation.

Is in Christ.

Our only hope to inherit the land, the meat shall inherit the earth is through Christ because of what he has done. And it's speaking of sanctified here. And as I was reading it, because I've been, you know, going through the book of Hebrews a whole lot, I was reminded of Hebrews chapter 10, verses eight through 10.

It says this, when he said above, you neither desire nor take pleasure in sacrifice and offerings and burnt offerings and sin offerings. These offered according to the law.

Then he added,.

Behold, I have come to do your will.

Speaking of Jesus,.

He does away with the first, the first covenant to an order to establish the second,.

Speaking of the new covenant.

And by that, and by that will we have been sanctified through the offering of the body of Jesus once and for all. And also in verse chapter 13, verses 10 through 12. Speaking of the high priest sacrificial system, we have an altar to which those who serve the tent have no right to eat.

So man, if you're still part of the old covenant, you have no part, you have no right to eat of this, what we're about to talk about. For the bodies of those animals, those whose blood, who's brought outside, out into the holy place by the high priest as a sacrifice for sin, and sins are burnt outside of the camp.

So Jesus also suffered outside the gate in order to sanctify the people through his blood. And so we see he who sanctifies. Jesus sanctifies us through the work that he, through the work of his death.

Jesus died in our place. He becomes our sacrifice. He stood in our stead and by this, we are sanctified. So we have Jesus at the time of the crucifixion that they brought out what's called the cat and nine tails and they beat him with a cat and nine tails and they put a crown of thorn.

Now notice like whenever the earth was cursed, what did the ground start to produce? Thorns. And they make a crown of thorns and they shove it on the head of Jesus. They nail him hands and feet to a Roman cross and they put a spear, they stab a spear in his side.

Notice in the gospels, it says that Thomas was able to stick his hand in his side. This is not like a little arrow. We're talking about a spear, baby. Hand size spear into his side. By the suffer, by what happened to him, we are sanctified.

Ladies and gentlemen, this is the gospel. This is meat.

Are you hungry?

Feast.

Feast at Zion. This is what God has done for us. The father and the many have one source.

Ain't that what it says?

For he who sanctifies, speaking of Jesus and those who are being sanctified, speaking of the sons that are brought into glory have one source. What's the one source?

Jesus. Jesus.

The one source is the work of Jesus Christ. Our redemption, we cannot be brought as, we cannot be made children of God outside of what Christ has done. One source. The father, the father sends his son, sent his son for the purpose to make him perfect and to bring many sons to glory.

Now, as we transition, look at the rest of the verse. 11b, that is why he is not ashamed to call them brothers. Those who receive Christ by faith are the children of God, are the brothers and sisters of Jesus Christ.

Jesus is our elder brother. The confirmation of the spirit. Point number three. Hebrews 12, excuse me, Hebrews 2, verses 12 through 13. Saying, I will tell of your name to my brothers. In the midst of the congregation, I will sing praise.

And again, I will put my trust in him. And again, behold, I and the children God has given me. So we know in the covenant of redemption, we have God sends his son. Jesus comes down and accomplishes the work and that the Holy Spirit does three things.

God the father and God the son sends the Holy Spirit. They convict, convert, he convicts, converts and comforts. All right, so the confirmation here is not about him convicting, converting and comforting.

Okay, here in our text today is about the confirmation. Now the confirmation of the Holy Spirit is that it is by men filled with the Holy Spirit that God spoke and letters were penned. So God through the Holy Spirit delivers to us Holy Scripture.

And so what we're gonna see here is the Holy Spirit, God the father, God the son using the Holy Spirit to speak through man to confirm things to us. Look at the word saying. If the verse 12 begins saying, so the nearest antecedent to the saying is in verse 11.

And again, it's for he who sanctifies. What's verse 11 about? It's about Jesus for he who sanctifies and those who are sanctified have one source. And that is why he is not ashamed to call them brothers.

The he who is not ashamed to call you brothers is Jesus Christ. So it's saying that Jesus said this. Saying, so right here in verse 12, where it says saying, I will tell of your name to my brothers in the midst of the congregation.

I will sing your praise. So the saying, the nearest antecedent to saying is Jesus, he who sanctifies. He who is not ashamed to call you brothers. The only way that anyone can be saved is through the work of Jesus Christ, right?

We have one source and the Holy Spirit is pointing us saying that Jesus said this, that Jesus is speaking in verse 12. But verse 12 is pointing us to Psalm 22, 22. If you want to turn there, please do so.

Psalm 22, 22 says this, I will tell of your name to my brothers in the midst of the congregation. I will praise you. When did Jesus ever say this? When did Jesus in the New Testament say these words?

He didn't.

Nowhere in the New Testament do we have Jesus saying these words. But the writer of Hebrews seems to indicate that this is Jesus, that Jesus is saying this. Now it is believed by many theologians and many of our church fathers that when Jesus was on the cross, that he spoke these words of Psalm 22.

Now we know that he said to Psalm 22, one, my God, my God, why have you forsaken me?

Right?

That's in the gospel. That's in the gospels. Many theologians and church fathers believe that they just gave a portion of what Jesus said. That in reality, Jesus quoted from verse one to 22. Now I know many of you have, you've read the gospel.

You know what took place. So I'm just going to read some and I want to see if it coincides and see if he can point out things that actually took place while he was on the cross. And so we have, again, the writer of Hebrews, when it says saying, it's talking about Jesus.

My God, my God, why have you forsaken me? Why are you so far from saving me? For my words and my groaning, oh my God, I cry by day, but you do not answer. And by night, but I find no rest. Yet you are holy and thrown on the praises of Israel.

And you, our fathers trusted. They trusted and you delivered them. To you, they cried out and were rescued. In you, they trusted and were not put to shame. But I am a worm, not a man, scorned by mankind and despised by the people.

All who see me, mock me. They make mouths at me, they wag their heads. He trusts in the Lord, let him deliver him. Remember Caiaphas and Ananias. He trusts in God, let God deliver him from the cross. He trusts in the Lord, let him deliver him.

Let him rescue him for he delights in him. Yet you are, yet you are he who took me from my mother. You made me trust in you at my mother's breast. On you was I cast from birth and from my mother's womb.

I have, you have been my God. Be not far from me for trouble is near. And there is none to help. Many bulls encompass me. Strong bulls of barrenness surround me. They open their mouths wide like ravens and warren lions.

I am poured out like water and my bones are out of joint. My heart is like wax. It is melting within my breast. My strength is dried up like a pot of shore and my tongue sticks to my jaw. You lay me in the dust of death.

This is Jesus speaking to his father. For dogs have encompassed me. A company of evildoers encircle me. They have pierced my hands and my feet. Can you imagine the crowd as they're hearing this? I can count all my bones.

They stare and gloat over me. They divide my garments from among them. In my clothing they cast lots. But you, oh Lord, do not be far off. Oh, you, my helper, come quickly to my aid. Deliver me from the, deliver my soul from the sore.

My precious life from the power of the dogs. Save me from the mouth of the lion. You have rescued me from the horns of the wild ox. I will tell of your name to my brothers in the midst of the congregation.

Another way to interpret this is that the Holy Spirit through the writer of Hebrews is telling us that Jesus is the author of Psalm 22. So either Jesus was on the cross and he recited verses one through 22 like many theologians and church fathers believe because Hebrews is telling us that Jesus has said these words or that Jesus is the author of this book of Psalm 22.

That when, that when, that it was Jesus speaking through David. Again, verse 12, saying, I will tell of his name, your name to my brothers in the midst of the congregation. And ladies and gentlemen, that's what Jesus did.

Jesus was always pointing to the father. Jesus will tell the father's name to his brothers. Jesus always, and that was the whole ministry of Jesus outside of dying the death for us, living the life for us, was he was pointing to God.

John 16, 16, 23, John 16, 23. In that day, you will ask nothing from me. Truly I say to you, speaking to his disciples, I say to you, whatever you ask of my father in my name, he will give to you. Jesus is always pointing to the father.

Verse 13, and again, I will put my trust in him. And again, behold, I and the children that God has given me. So he seems to separate the two from verse 17 and 18 because there is no and again between verse 17 and 18.

When you look at Isaiah, so he's quoting from Isaiah chapter eight, verses 17 and 18. But again, where he says, I will put my trust in him, that's Isaiah 8, 17. And again, he's quoting verse 18, but there is no again in between the two.

So I really don't know why that's there. Just putting that out there. I don't know why the again is there. But in 17, it says, I will wait for the Lord. So this is Isaiah 8, 17. I will wait for the Lord who is hiding his face from the house of Jacob, and I will hope in him.

So it says, I will put my trust in him. I will hope in him. The only thing that I can begin to try to say, and this just kind of hit me, that the again could be for is to point out the separation in the meaning.

So he wants us to focus in on verse 17, but then he wants us to focus in on verse 18. So if I had to guess something, I think that's where I would go with it. So I will wait for the Lord who is hiding.

Remember the last 10 weeks, right? Who is hiding his face from the house of Jacob. I will hope in him. Verse 18, behold, I and the children whom the Lord has given me are signs and protests in Israel for the Lord of hosts who dwells in Zion.