For it was appropriate for him, for whom everything exists and through whom everything exists, in bringing many children to glory, the pioneer of their salvation to perfect through suffering
(Hebrews 2:10, very literal)
I wouldn’t suggest that any Greek students translate the way I just did, or your Greek teacher may suggest you learn English. I’m trying to bring the focus onto certain things and it’s sometimes hard to gauge what this is going to do for readers of the English text that results.
I think this text is one of those that we tend to discount, because what it’s actually saying is a bit startling. In his commentary, Luke Timothy Johnson points out that this text forms a sort of envelope with 2:18, and that the verses between are a carefully structured argument. I quite agree, but I want to just bring your attention to the stark initial statement. Johnson emphasizes how outrageous this concept would be in the Greek world. I would suggest it would sound outrageous just about anywhere. When a Bible writer says something that sounds outrageous we have our defensive mechanisms: Discounting (take 20% or 30% off the rough edges), find a balancing text so we can believe that one instead, or just move on to something more edifying.
In this case I think we tend to focus on the suffering, since we have heard the story of the cross so many times. That was something shocking to those who first heard it, but it has become routine now, not that when we’re called to suffer as Christ did, we take that very seriously. We tend to think we’re suffering for Jesus every time we have a bad day. No, we’re just living in the world. Some days just aren’t as nice as others!
But the idea that the Son, described in such majestic terms in Hebrews 1:1-4 is to be made perfect, or perhaps complete, through suffering is a little bit more difficult. Luke 2:52 notwithstanding, we tend to think of Jesus in majesty all the way through. Just look at all the halos around the baby Jesus in art. I suspect not so much halo spotting by Mary. In Hebrews, we’ll hear this theme many times, one of the key ones is 5:9, where “having been made complete he became the means of eternal salvation.
I’d suggest two points here that we avoid, and we need to affirm and absorb instead:
- God is much more involve in and impacted by our lives and situation. The incarnation may have been an event in history, but it’s also an eternal reality. God is much more involved. We sometimes wobble between transcendence and immanence. God has no problem with both.
- The suffering and death of Jesus was a necessary part of atonement, in different ways. I do not affirm penal substitutionary atonement as the singular theory expressing the truth of the atonement. It is, in my view, just one metaphor that helps us think about our salvation. But if we think incarnation, to be complete it must be real, and, well, complete. Becoming human and then not facing death would be to become something other than human; rather, it would be a contradiction. So Jesus became complete as the means of our salvation by living and dying as we do.
As difficult as it is sometimes to keep this in focus, salvation requires both the glory and the suffering. And when we are called to suffer, or even given the gift both of believing in Christ, but of suffering for him (Philippians 1:29).
I don’t know about you, but I suspect that could involve more than some mild annoyances.