Sermons on Hebrews 2:18
The various sermons below converge on the central insight that Jesus’ experience of suffering and temptation uniquely qualifies him to aid believers in their own trials, emphasizing his empathetic identification with human weakness. They collectively reject a simplistic notion that faith removes suffering, instead portraying Christ’s help as empowering believers to endure and actively resist temptation. Several sermons highlight the importance of the original Greek terms, such as the word for “succor” (bo?th?sai), underscoring that Jesus’ aid is participatory rather than passive, involving a cooperative dynamic between divine strength and human effort. A nuanced distinction emerges around the nature of suffering and temptation: some sermons differentiate between suffering due to foolishness versus suffering for righteousness, while others carefully parse the Greek term for “tempted” (peiraz?), distinguishing external testing from internal sinful desire. The theme of Jesus as the perfect High Priest who is both fully human and yet sinless is also prominent, with an emphasis on his “consubstantiality” with humanity, enabling him to sympathize deeply while remaining distinct in holiness. Additionally, the sermons expand the scope of temptation beyond moral failings to include the emotional and existential anguish experienced in suffering and approaching death, highlighting the breadth of Christ’s empathetic aid.
Despite these shared foundations, the sermons diverge in their theological emphases and pastoral applications. Some focus more heavily on the diagnostic value of suffering, encouraging believers to discern whether their trials are refining faith or calling for repentance, while others stress the active, ongoing nature of spiritual warfare, portraying Christ’s help as a dynamic partnership rather than mere comfort. The treatment of Jesus’ priestly role varies as well: one approach underscores the paradox of Jesus being both “from among the people” and set apart, using priestly garments as a metaphor for his dual identity, whereas others lean more into the linguistic and experiential aspects of temptation and testing. The psychological dimension of temptation—anger, despair, fear in suffering—is uniquely emphasized in certain sermons, broadening the pastoral reach of Hebrews 2:18 beyond traditional moral categories. Finally, a detailed theological distinction is drawn in some treatments between God’s sovereignty in permitting testing and the nature of sinful desire, with a careful delineation of how Jesus experienced external trials without internal sin, a nuance less developed in other interpretations.
Hebrews 2:18 Interpretation:
Refining Faith Through the Journey of Suffering (Real Life SC) offers a unique interpretive angle on Hebrews 2:18 by emphasizing the distinction between suffering that results from foolishness and suffering for righteousness’ sake. The sermon highlights that Jesus’ suffering was not a result of foolishness but was endured as part of his mission, and thus, his ability to help those who are tempted is rooted in his experience of righteous suffering. The preacher uses vivid analogies, such as enduring unpleasant train rides versus enduring cancer, to illustrate that suffering is external and not a sign of deficient faith. The sermon also references the Greek word for “brief” (oligos) in 1 Peter, connecting it to the perspective on suffering in Hebrews 2:18, and stresses that Jesus’ suffering enables him to “come to the aid” (bo?th?sai) of those being tempted, not by removing suffering but by empowering believers to endure it without being defined by it.
Empowered Faith: Active Strength in Spiritual Warfare (MLJTrust) and "Empowered Faith: Strength in God's Armor" (MLJTrust) both provide a detailed and linguistically rich interpretation of Hebrews 2:18, focusing on the Greek term “succor” (bo?th?sai) and its implications. Both sermons argue against a passive “let go and let God” approach, instead teaching that Jesus’ suffering and temptation uniquely qualify him to actively help believers in their own struggles. The analogy of carrying a heavy log, where the Spirit or Christ takes up the other end, is used to illustrate that Jesus’ help is participatory—he does not remove the struggle but strengthens and aids believers as they engage in the fight. This interpretation is distinguished by its insistence on the “perfect blending” of divine empowerment and human activity, rooted in the original language and context of Hebrews 2:18.
Embracing Our High Priest: Jesus as Our Mediator (Ligonier Ministries) interprets Hebrews 2:18 by drawing a detailed analogy between the Old Testament priesthood and Jesus’ role as the ultimate High Priest. The sermon uniquely emphasizes the humanity of the priests—chosen from among sinful, flawed people—so that they could empathize with the weaknesses of those they served. This is then applied to Jesus, who, though sinless, shares in our humanity and thus can truly sympathize with our temptations and weaknesses. The sermon uses the theological term “consubstantial” to stress that Jesus is of the same substance as humanity, yet without sin, and highlights the dual necessity: we need a priest who is both like us (to sympathize) and unlike us (to save). The garments of the high priest are used as a metaphor for Christ’s distinctiveness and glory, showing that while Jesus is fully human, he is also set apart in holiness and divinity. This duality is presented as the heart of why Jesus can help those who are tempted—he is both “of the people” and “distinct from the people.”
Christ's Victory: Freedom from Fear and Condemnation (Desiring God) offers a distinctive interpretation by focusing on the Greek term for “tempted” (peiraz?) and the context of suffering. The sermon argues that the temptations Jesus faced in suffering were not primarily about lust or ordinary desires, but about the kinds of temptations that arise in pain: anger at God, resentment, self-pity, and despair. The preacher notes that Jesus’ cry on the cross (“My God, my God, why have you forsaken me?”) is “a hair’s breadth away from blasphemy,” illustrating the depth of his identification with human suffering and temptation. This interpretation highlights that Jesus’ ability to help is rooted in his experience of the full range of human anguish, not just generic temptation, and that his help is especially available in the process of dying and suffering.
Understanding Trials and Temptations in Faith (Desiring God) provides a novel linguistic and conceptual analysis of Hebrews 2:18 by closely examining the Greek word for “tempted” (peiraz?), which can mean both “test” and “tempt.” The sermon distinguishes between the kind of temptation God cannot experience (the internal crossing over from innocent desire to sinful desire and act) and the kind Jesus did experience (objective allurements and suffering, but never the internal consent to sin). The preacher uses a detailed diagram to show that Jesus experienced the full force of external testing and desire (such as hunger or the devil’s enticements) but never crossed the line into sinful desire or action. This nuanced distinction is used to explain how Jesus can help those who are tempted: he knows the pressure and pain of temptation, but never succumbed, making him a perfect aid for those struggling to endure.
Hebrews 2:18 Theological Themes:
Refining Faith Through the Journey of Suffering (Real Life SC) introduces the theme that suffering, when endured for righteousness’ sake, produces strength and weans believers off dependence on humanity, driving them to rely on God. The sermon adds the nuanced idea that suffering for foolishness should lead to repentance through mercy, while suffering for righteousness should lead to growth through grace. This dual approach to suffering is presented as a diagnostic tool for spiritual growth, with Hebrews 2:18 serving as the foundation for understanding Christ’s empathetic aid.
Empowered Faith: Active Strength in Spiritual Warfare (MLJTrust) and "Empowered Faith: Strength in God's Armor" (MLJTrust) both develop the theme that Christ’s help is not substitutionary in the sense of removing all struggle, but is empowering—he “succors” believers so they can actively resist temptation and spiritual attack. The sermons add the distinctive theological facet that the Christian life is a cooperative endeavor: believers must exert themselves in spiritual warfare, but their strength is continually supplied by Christ, who understands their plight because of his own suffering. This is not merely comfort but a call to active engagement, with Christ’s aid being both experiential and ongoing.
Embracing Our High Priest: Jesus as Our Mediator (Ligonier Ministries) introduces the theme of “consubstantiality”—that Jesus is of the exact same humanity as us, yet without sin. This is a rare emphasis in popular preaching and is used to explain both Jesus’ ability to sympathize and his power to save. The sermon also explores the paradoxical need for a priest who is both “from among the people” and “set apart,” highlighting the necessity of both empathy and holiness in Christ’s priesthood.
Christ's Victory: Freedom from Fear and Condemnation (Desiring God) adds a fresh facet by focusing on the psychological and emotional temptations that arise in suffering, especially at the approach of death. The sermon asserts that Jesus’ help is not just for generic moral failings but for the deep existential struggles—anger, despair, fear—that accompany suffering and dying. This expands the application of Hebrews 2:18 beyond ordinary temptation to the unique trials of mortality and loss.
Understanding Trials and Temptations in Faith (Desiring God) presents a unique theological distinction between “testing” and “tempting,” arguing that God’s sovereignty is exercised not by actively causing sinful desire, but by permitting or withdrawing restraint, allowing human desire to cross into sin. The sermon’s careful mapping of the process from innocent desire to sinful act, and its insistence that Jesus never crossed that line, offers a nuanced understanding of both divine sovereignty and Christ’s sinlessness.
Hebrews 2:18 Historical and Contextual Insights:
Refining Faith Through the Journey of Suffering (Real Life SC) provides historical context by referencing the early Christian experience of suffering, such as being martyred or facing lions for Roman entertainment, and the loss experienced by Jewish converts to Christianity. The sermon situates Hebrews 2:18 within the reality that the original audience faced severe external pressures and persecution, making the promise of Christ’s empathetic aid especially poignant and practical.
Empowered Faith: Active Strength in Spiritual Warfare (MLJTrust) and "Empowered Faith: Strength in God's Armor" (MLJTrust) both offer contextual insights into the role of the high priest in Jewish tradition, noting that Jesus’ suffering was part of his preparation to be a “faithful high priest” who can represent and aid his people. The sermons also reference the cultural expectation of active participation in spiritual struggle, contrasting it with later theological trends that promoted passivity.
Embracing Our High Priest: Jesus as Our Mediator (Ligonier Ministries) provides detailed historical context about the Old Testament priesthood, including the significance of the priests’ garments, their origins from the tribe of Levi, and their role as mediators for a sinful people. The sermon explains that the priests’ humanity and their own sinfulness were essential for their ability to empathize with those they served, and that their being set apart by special garments symbolized both their solidarity with and distinction from the people. This context is then used to illuminate the meaning of Jesus’ priesthood in Hebrews 2:18, showing how the ancient system prefigured Christ’s unique role as both fully human and fully divine.
Hebrews 2:18 Cross-References in the Bible:
Refining Faith Through the Journey of Suffering (Real Life SC) cross-references several passages to expand on Hebrews 2:18: 1 Peter 5:8-11 is used to show that suffering is common among believers and that resistance is required; 2 Corinthians 4:17-18 is cited to emphasize the “momentary light affliction” producing an “eternal weight of glory,” reinforcing the perspective that suffering is temporary and purposeful; Proverbs 18:6 is referenced to distinguish suffering from foolishness versus suffering for righteousness; Psalm 46:1 and Psalm 86:15 are used to highlight God as a refuge and source of grace, not the cause of suffering; and Acts 20:23 is mentioned to illustrate Paul’s acceptance of suffering as part of his calling, paralleling Christ’s experience.
Empowered Faith: Active Strength in Spiritual Warfare (MLJTrust) and "Empowered Faith: Strength in God's Armor" (MLJTrust) both employ a wide array of cross-references: Romans 8:26-27 is used to parallel the Spirit’s help with Christ’s succor; 2 Corinthians 12 (Paul’s thorn in the flesh) illustrates the sufficiency of grace in ongoing struggle; Philippians 2:12-13 and Galatians 2:20 are cited to show the blend of divine empowerment and human effort; Philippians 4:11-13 is used to demonstrate active endurance through Christ’s strength; Acts 18, 23, and 27 are referenced to show how divine encouragement enabled Paul to persevere; 2 Timothy 4:16-17 is cited to show the Lord’s strengthening presence; Revelation 12:11 is used to illustrate believers’ active overcoming by the blood of the Lamb and their testimony; Daniel 11:32 and Ezra 8:22 are referenced to show the strength that comes from knowing God; and Nehemiah 6 is used to illustrate the resolve that comes from identity in God.
Embracing Our High Priest: Jesus as Our Mediator (Ligonier Ministries) references Hebrews 5:1-2 to support the idea that priests are chosen from among men to deal gently with the ignorant and wayward because they themselves are beset with weakness. This is used to draw a parallel to Jesus’ ability to sympathize with human weakness as described in Hebrews 2:18. The sermon also references 2 Corinthians 4:7 (“jars of clay”) to illustrate the frailty of ministers and their dependence on God’s power, and Isaiah’s vision in Isaiah 6 to highlight the need for a mediator who can stand before a holy God. Hebrews 7 is cited to emphasize Jesus’ holiness and separation from sinners, reinforcing his unique qualification as High Priest.
Christ's Victory: Freedom from Fear and Condemnation (Desiring God) draws on several biblical passages to expand on Hebrews 2:18. John 3:16 is mentioned as the foundation for understanding God’s love and the seriousness of death. Romans 2:13-15 is used to argue that the law is written on every human heart, leading to a universal fear of death and judgment. Galatians 3:14 is cited to explain that Christ became a curse for us, absorbing God’s wrath. Revelation 2:10 is referenced to show that Satan can cause suffering and death, but cannot ultimately destroy those whose sins are forgiven. Romans 8:1 (“there is therefore now no condemnation”) is used to assure believers of their security in Christ. The preacher also references Jesus’ cry from the cross (“My God, my God, why have you forsaken me?”) to illustrate the depth of Jesus’ suffering and temptation.
Understanding Trials and Temptations in Faith (Desiring God) references James 1:12-15 as the primary text, but also brings in Hebrews 2:18 to discuss the nature of Jesus’ temptation. The sermon cites John 6 (Jesus testing Philip), Genesis 22 (Abraham tested by God), and 1 Peter 4 (fiery trials as tests) to distinguish between God’s testing and tempting. Ephesians 4:22 and Colossians 3:5 are used to illustrate the concept of evil desires, and the process by which innocent desires can become sinful. The preacher also references the temptation of Jesus in the wilderness to show that Jesus experienced real testing but never consented to sin.
Hebrews 2:18 Christian References outside the Bible:
Embracing Our High Priest: Jesus as Our Mediator (Ligonier Ministries) explicitly references John Calvin, quoting him to emphasize that the priests were not holier than the people and that their garments symbolized the promise of a mediator greater than any mere human. The sermon also cites Thomas Manton, a Puritan preacher, who argued that ministers, like Christ, must know what it is to be tempted in order to help others out of bondage. These references are used to reinforce the sermon's interpretation of Hebrews 2:18 and to connect historical Christian thought to the present application.
Hebrews 2:18 Illustrations from Secular Sources:
Refining Faith Through the Journey of Suffering (Real Life SC) uses several detailed secular illustrations to illuminate Hebrews 2:18. The story of Horatio Spafford, who wrote “It Is Well with My Soul” after losing his daughters in a shipwreck, is recounted to show how suffering can be endured without being defined by it, paralleling Christ’s empathetic aid. The sermon also references Helen Keller’s quote, “Although the world is full of suffering, it is also full of overcoming it,” to reinforce the message that overcoming suffering is possible and aligns with the help Christ offers. Additionally, the preacher uses the analogy of enduring unpleasant train rides in Europe as a form of minor suffering, contrasting it with more severe trials, to illustrate the spectrum of suffering and the constancy of Christ’s aid. The sermon also humorously references pop culture figures like Scooby-Doo and Popeye (“Scooby snack” and “spinach”) to describe the strengthening effect of God’s grace in suffering, making the theological point accessible and memorable.
Christ's Victory: Freedom from Fear and Condemnation (Desiring God) uses the analogy of a car’s cruise control to illustrate the subconscious power of the fear of death. The preacher explains that, like a malfunctioning cruise control set at 55 mph, the fear of death keeps people from slowing down to reflect on ultimate questions, or from speeding up in pursuit of meaning, by constantly returning them to a state of distraction and denial. This metaphor is used to show how the fear of death operates beneath the surface of daily life, shaping behavior even when people are not consciously aware of it. The preacher also references a Billy Graham crusade, describing how Graham repeatedly confronted the audience with the reality of death, and uses this as a cultural touchstone to highlight the importance of facing mortality honestly. Additionally, the preacher recounts a conversation with R.C. Sproul, who said, “I’m not afraid of death, I’m afraid of dying,” to illustrate the distinction between the fear of death itself and the fear of the process of dying, which is then connected to the comfort offered in Hebrews 2:18.