Hebrews 2:10:
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.
First of all, just make note that we are jumping right into the middle of a greater argument the author is making. Still, I believe we are justified in starting here to lay a foundation for the doctrine of Melchizedek. While there is quite a bit of information given prior to this, it is here that the author seems to really start outlining the concept of Jesus as our great high priest. There are references prior to this of course (1:3, After making purification for sins), but in 2:10 we get a specific mention of Jesus as τὸν ἀρχηγὸν τῆς σωτηρίας (the champion of our salvation) and that He was διὰ παθημάτων τελειῶσαι (perfected through suffering).
As stated earlier, I’m sure it’s easy for us to skip over this concept of being perfected, but this is really important in the grand scheme of things. The word for perfected, τελειόω, should find its identity in the LXX usage due to the context. While “perfect” (ESV) or “complete” is a fine translation, the elusion of the Exodus (“bringing many sons to glory”) brings us back to the Aaronic priesthood and consecration. τελειόω is used of consecration in Exodus 29:9, 29, 33, 35; Leviticus 4:5; 8:33; 16:32; 21:10; and Numbers 3:3 which strengthens this view, and BDAG supports it (“Some of the Hb-passages (s. 2a; eα above) may belong here, esp. those in which a consecration of Jesus is mentioned 2:10; 5:9; 7:28”). William L. Lane says “In ceremonial texts of the Pentateuch the verb is used to signify the act of consecrating a priest to his office.” And so, I think there is a strong argument to be made that we ought to understand Jesus’s initiation to the Melchizedekian priesthood to come through (διὰ) his suffering.
In fact, due to the infinitive usage of τελειῶσαι, it would seem the purpose of παθημάτων (suffering) is Jesus’s consecration. Thus, Jesus suffered so that He would be raised up as our perfect high priest. Why is it that Jesus needed to suffer in order for this distinction, and why does suffering secure this position for him? There is a lot to be said about this, but we can look back to the very beginning of 2:10 to see that it was appropriate (πρέπω) for God (in distinction to Jesus, τὸν ἀρχηγὸν), to do this. It was appropriate due to the previous clause, ὅπως χάριτι θεοῦ ὑπὲρ παντὸς γεύσηται θανάτου (so that: by the grace of God he might taste death for all). To explain, it was appropriate that God would send His Son to suffer death on our behalf, to bring many sons to glory. In other words, the suffering is what secures our salvation. The work which Christ has completed is the offering of his high priesthood. As the author later says, “Nor was it to offer himself repeatedly, as the high priest enters the holy places every year with blood not his own, for then he would have had to suffer repeatedly since the foundation of the world. But as it is, he has appeared once for all at the end of the ages to put away sin by the sacrifice of himself (9:25-26).” The suffering, and ultimately the death of Christ (2:9, suffering of death) is the offering for which His priesthood is founded upon. It is the blood of His covenant, by which we are saved.
Paul says elsewhere in the Scriptures that we actually share in the sufferings of Christ (2 Cor 1:5; Phil 3:10; Col 1:24) as well as Peter (1 Pet 4:13). In Paul’s case, it was specific to his calling (Acts 9:16 - “I will show him how much he must suffer for the sake of my name”). We are to rejoice in these sufferings, and consider ourselves blessed if we are insulted for the sake of His name (1 Pet 5:14). We are to have joy in trials (Ja 1:2), as we are made steadfast and strong, learning perseverance in our faith. It is through suffering that we can come to know Christ more in all His affliction. As Pastor John Piper preached:
“Not only is all your affliction momentary, not only is all your affliction light in comparison to eternity and the glory there. But all of it is totally meaningful. Every millisecond of your pain, from the fallen nature or fallen man, every millisecond of your misery in the path of obedience is producing a peculiar glory you will get because of that.
I don’t care if it was cancer or criticism. I don’t care if it was slander or sickness. It wasn’t meaningless. It’s doing something! It’s not meaningless. Of course you can’t see what it’s doing. Don’t look to what is seen.
When your mom dies, when your kid dies, when you’ve got cancer at 40, when a car careens into the sidewalk and takes her out, don’t say, “That’s meaningless!” It’s not. It’s working for you an eternal weight of glory.
Therefore, therefore, do not lose heart. But take these truths and day by day focus on them. Preach them to yourself every morning. Get alone with God and preach his word into your mind until your heart sings with confidence that you are new and cared for.”
Grace and peace,
Joel
