Father and Son

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TheBible.net :: God, Christ & the Holy Spirit

Why Did Jesus Come To Earth?
By Jody L. Apple

Introduction

A popular song contains the following lyrics: “Why did my Savior come to earth, and to the humble go? Why did He choose a lowly birth? Because He loved me so.” The second verse continues: “Why did He drink the bitter cup, of sorrow, pain and woe? Why on the cross be lifted up? Because He loved me so?” (song by J.G. Dailey)

Though we are to sing songs that reflect scriptural truths (cf. I Cor 14:15), and even though this song does that, it would be untrue to contend that this, or any other, song teaches all that we really need to know about its subject matter.

Why did Jesus come to this world? Why was He born as He was? Because He loved us? Certainly this is true. Why did he endure the suffering and affliction, and finally, death upon the cross? Because he loved us? Again, this is most definitely the case.

But, as we have already indicated, this is certainly an incomplete explanation. By examining the scriptures in greater detail we can learn much more concerning the divine reasons that lie behind Jesus' entrance into this world, and ultimately - his death, in human form. Perhaps no better place to begin our examination exists than the second chapter of Hebrews. By concentrating our efforts here we will note how the inspired author repeatedly provides us with key truths about the incarnation and death of Christ, among them the following:


Reasons Why Jesus Came To Die

(1) Christ came to be like man because God was “mindful” of h/Him (Heb 2:5ff).

Genesis provides a divine account of creation. God, through Christ (Jn 1:1ff; Col 1:13ff; Heb 1:1ff), created all that exists through the power of his word (Gen 1:3; Ps 33:6-9). He created it all for a purpose (Rev 4:11; Is 46:10), and that purpose centers around the capstone of God's creation, mankind.

God’s mindfulness of man exists for at least two reasons. First, Genesis 1:26ff teaches that the God created man in “our” image (“in the image of God” - vs 27, an obvious reference to the Godhead—Father, Son and Spirit), and that man was given dominion over the rest of creation. It is to this positioning of mankind in God's creation that prompts the Hebrew writer, as did the Psalmist before him (Ps 8:4ff), to ask “what is man?”

Second, though neither the Hebrew writer nor the Psalmist completely answers the question in the immediate context of its asking, more of an answer can be found in the general context of the creation account in Genesis. The continuing account of the creation in Genesis two tells us that God “breathed into his nostrils the breath of life; and man became a living soul” (Gen 2:7). Though part of the answer to the question “what is man” is that man was made in God’s image, the “soulness” of man provides additional insight to God's mindfulness of man (cf. Eccl 12: 7; 1 Thess 5:23).

Man as soul, though not eternal as is God, is nonetheless immortal. Man has a beginning (God has none), but man's existence is never ending (Mt 25:46). It is because man is a soul created in the image of God and will continue to exist forever that God is so mindful of him. Of the totality of God’s creation, nothing other than man is depicted as having the potential to exist into eternity. Thus, both the creation of man in the image of God and the soulness of man indicate reasons for God’s mindfulness of man.


(2) Christ came to be like man because in so doing he completed the subjection of all things to himself started by Adam/mankind in Genesis (Gen 1:26ff; Heb 2:8ff).

Mankind was created a “little lower than the angels” (Heb 2:7), but he was set over God's creation (cf Gen 1:26ff mentioned above) to subject it (creation) to himself. Here the Hebrew writer shifts from alluding to mankind generally to one man specifically, that is Jesus (Heb 2:9). The allusion to mankind being created in God's image, and thus God's concern for him, is connected with the incarnation of Christ.

There exists a connection between the incarnation of Christ and the subjection of creation to mankind. Christ, in coming to save mankind (God's ultimate purpose - 2 Pet 3:9; 1 Tim 2:3-4; Mt 1:21; 18:11; Lk 19:10), also came to demonstrate his power and subjugation of all things to himself (cf. 1 Cor 15: 24ff). This provides not only a reason for the miraculous events in his life (i.e., triumphing over the physical world, e.g. Mt 8:1ff; Jn 20:30-31), but also why He came to battle the enemies of this world (Satan, the god of this world [2 Cor 4:4] - Heb 2:14;1 Jn 3:8; worldly powers - Eph 1:21; 6:12; and sin - Gal 1:4; 4:3; et. al. ).

Christ's overcoming of the world (Jn 16:33ff) was accomplished because He was not of this world (Jn 17:14ff). As a result, we are to abstain from worldly things (1 Jn 2:15ff) and keep ourselves unspotted from the world (James 1:27). We are able to do so because He that is in us (Christ) is greater than he that is in the world (1 Jn 4:4; cf. 5:4). All of this is related to the completion of Christ's work of subjugation which started in Adam.


(3) Christ came to be a man so that he could die (Heb 2:9ff).

This is one of the main focal points of Hebrews. Hebrew Christians, familiar with the old testament scheme of forgiveness, understood the necessity of animal sacrifices (cf. Lev 16-17). The Hebrew writer argues convincingly that animal sacrifices, though able to “sanctify to the purifying of the flesh” (9:13), could only do so incompletely (9:9-14; 10:1ff). What really made the offering of sacrifices complete, and thus those who relied upon it perfect, was the sacrifice of the Son of God (Heb 10:10).

But, in order to die, Jesus had to be capable of dying. God is eternal (1 Tim 1:17; Ps 10:16), and so is Christ (Jn 1:1ff; 8:58; Gen 1:1ff). How could the eternal Christ die? Death only applies to this physical world. The answer is obvious.

In order to die a physical death, Jesus had to become part of this physical world. This He did by becoming man (Jn 1:14; Col 1:19; 2:9). As a man, Jesus could die, and thus “taste death for every man” (Heb 2:9).


(4) Christ came to be like man so that he could suffer as a man (Heb 2:10ff).

Though Jesus came in the likeness of man to die, He also came to suffer, and to provide an example for us in doing so (cf. 1 Pet 2:21ff). The Hebrew writer elsewhere argues that Christ demonstrated obedience through his suffering (5:8-9), an element (i.e. obedience) synonymous with righteousness (cf. Rom 5:18-19; Lk 1:6). The suffering that Christ endured was more than just that of the cross.

Christ endured persecution and suffering throughout His life. He was tempted by Satan (Mt 4:1ff; Lk 4:1ff, esp 13). He was called the devil (Mt 12:24; Jn 10:20). He was accused of teaching contrary to the law (Jn 9:29). His life was in physical jeopardy (Mt 21:46; Lk 22:2; Jn 5:18; 7:1). He constantly encountered challenges from religious leaders (Mt 12:10ff; 15:1ff; 21:23ff). All of these things (and more) indicate that Jesus suffered in numerous ways in addition to the physical sufferings involved in His death by crucifixion.

By doing so Jesus provided hope for us. He told us that we would be persecuted (Mt 5:10-12; 10:24-25), a promise mentioned many times in the new testament writings: “Yes, and all who desire to live godly in Christ Jesus will suffer persecution” (2 Tim 3:12), and “Beloved, do not think it strange concerning the fiery trial which is to try you, as though some strange thing happened to you...” (1 Pet 4:12).

Peter informs us that suffering was part of the reason we were called to be Christians (1 Pet 2:21, cf. 2 Thess 2:14). In so doing we follow in the footsteps and example of Jesus as he lived and suffered in bodily form on this earth.


(5) Christ came to be like man so that He could sanctify man (Heb 2:11ff).

In order for man to be sanctified, that is set apart or made holy, Christ had to be like mankind. The Hebrew writer said that the one sanctifying (Christ) and those sanctified (obedient believers) are “all of one.” This simply means that a unique relationship exists between Christ and man that allows for such sanctification to occur. This unique relationship occurred only because Christ became like man.

When Christ died upon the cross in bodily form he provided the avenue of sanctification for mankind (cf Heb 10:10). The process by which this occurs is as follows: (a) Christ was sanctified of God (Jn 10:36); (b) Christ sanctified himself (Jn 17:19); (c) those obedient to Christ’s will (truth) are said to be sanctified by the truth (Jn 17:17, 19; Acts 20:32, esp 2 Th 2:13); and (d) we are thus said to be sanctified in Christ (1 Cor 1:2, 30; 6:11).

All of this was made possible because of the death of Christ.


(6) Christ came to be like man so that man could be in fellowship with Him and the heavenly Father (Heb 2:11-12).

Hebrews 2:11 says that Christ was not ashamed to call mankind “brethren.” Scripture uses the term “brother” (or brethren) in several senses: (a) all men are brothers in the sense that all are flesh and blood (Heb 2:11); (b) men are brothers in the sense of sharing a common ancestral/genealogical background (e.g., Ananias and Paul - Acts 9:17; Stephen and his persecutors - Acts 7:2); (c) men are brothers in the sense of having the same parents [cf. Peter and Andrew (Mt. 4:18; 10:2; Lk 6:14; Jn 1:40; 6:8); James and John (Mt 4:21; 10:2; 17:1; Mk 1:19; 3:17; 5:37; 10:35, 41; Lk 5:10; Acts 12:2)]; and (d) men and women are brothers and sisters when they are obedient to the will of God, thus becoming God’s children (Mt 12:46-50; Mk 3:35; Lk 8:21; Gal 4:1ff; 1 Jn 3:1ff).

The first mention of “brethren” in this context (Heb 2:11) is most likely a reference to the physical relation Christ and man shared because they both existed in bodily form. The latter reference, however, demonstrates the use of “brethren” as it applies to those doing God’s will.When we are obedient to the will of God we are God’s children, and thus in fellowship with Him. John wrote saying that the fellowship Christians had with each other was more than fellowship among men, it was fellowship with God the Father and Jesus Christ (1 Jn 1:1ff).


(7) Christ came to be like man so that we might understand God and worship Him (Heb 2:12).

In this respect Christ is an intricate part of the worship of God’s people. This passage alludes to His being praised in the midst of the church, but other passages speak of the communion (i.e., fellowship) that we have with Christ as we partake of the Lord’s supper (cf. 1 Cor 10:16ff). This is only a small part of the joint participation that we have with God and Christ (cf 1 Jn 1:1ff, point 6), all of which is due to the incarnation of Christ.


(8) Christ came to be like man so that he could die and provide mankind a way of escape from death (Heb 2:9ff).

This is very much related to our third point above. The development of that facet of our discussion was rather broad based. Christ's subjugation of all things, as a continuation of the dominion of creation initially given to mankind in Adam, includes subjugation of death and the power of death. It was as a result of the sin of Eve and Adam that the sentence of death came upon them, and ultimately all mankind (cf. Gen 2:17; 3:1ff; Rom 5:12ff).

But Jesus did not provide a way to escape death and its grasp simply by coming as a man and enduring death Himself. The death of Christ upon the cross certainly confirmed that he really did come in bodily form (cf Col 1-2; 1 Jn 1:1ff; 2 Jn 7), but it was something in addition to his death that destroyed the power of death.

That additional element, of course, is the resurrection of Christ. Paul argued vigorously in 1 Corinthians 15 of the possibility of resurrection generally, and the necessity of Christ's resurrection specifically. If physical resurrection was impossible, and Christ's did not occur, our preaching and our faith is vain. Those who claimed to be witnesses of the resurrection are liars. Those who have already died believing in the resurrection, and thus the “certainty” of their own, are without hope. We are still in our sins, and we are all most miserable (cf. 1 Cor 15:13-19).

Contrary to this position Paul affirms that Christ has not only risen, His resurrection is the guarantee (“the first fruits”) of our own resurrection (15:20). He then declares how it is this occurred, and in so doing, confirms the exclusive relationship that exists between the man Jesus Christ and mankind generally. Paul states: “For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive.” (1 Cor 15:21-22)

What does this mean? Simply that it was in order for Christ to die and resurrect from the grave because Adam died. Death was introduced by a man (Adam), and resurrection was introduced by a man (Christ, the second/last Adam -1 Cor 15:45ff; Rom 5:12ff). Death came because of Adam—due to sin, but life came because of Christ—due to His sacrifice for sin.

There is now, therefore, no longer any strength in death. It is “swallowed up in victory” (1 Cor 15:54) because Jesus Christ rose from the grave and conquered it. This could only have been accomplished because Christ came to this world and lived and died as a man.


(9) Christ came to be like man so that He could become the perfect sacrifice. (Heb 2:17)

This facet of the necessity of Christ’s death is tied to the second and third points made above. Jesus’ death and suffering and His existence as a perfect sacrifice are all related.

The old covenant taught that a connection existed between the offering of animal sacrifices and atonement (cf. Lev 16-17). More specifically, that covenant emphasized it was because of the shed blood of those sacrificial animals atonement occurred (cf. Lev 16:14-16, 18-19, 30, 32-34). The focal point of old testament sacrifices and the forgiveness they procured was blood.

The Hebrew writer concurs with that premise, not just because it has old testament application, but because it has new covenant application as well. Without shedding blood, there is no forgiveness of sins (Heb 9:22). Part of the difference between the covenants is their respective sacrifices: the old one required the death of animals, but the new one required the death of Christ. In fact, the old covenant animal sacrifices pre-figured the new covenant sacrifice of Christ (Heb 5-10).

Why the sacrifice of Christ? Because the blood of Christ was the ultimate atoning factor necessary for the forgiveness of sins (cf. Eph 1:7; Col 1:14). While the old covenant stressed the importance of animal sacrifices, the new covenant is just as emphatic in declaring the necessity of the blood of Christ (cf Mt 26:26-28; Rom 3:25; 5:9; 1 Cor 10:16; 11:25-27; Eph 2:13; Col 1:20; Heb 13:12, 20; 12:24; 1 Pet 1:2, 19).

Christ’s death, specifically His blood shed in death, thus provided the perfect sacrifice for man. (Note the interrelation of death, blood and atonement in Rom 5:9-11).


(10) Christ came to be like man so that He could be the perfect High Priest. (Heb 2:17)

Jesus occupies a unique position in God’s plan to save mankind. For example, among other singularities, He is the only mediator between God and man (1 Tim 2:5); He is the Holy one of God (Lk 4:34); He is the only Lord Jesus Christ (1 Cor 8:6); He is the only begotten of God (Jn 3:16); He is our only master (Mt 23:8, 10); He is our one means to righteousness (Rom 5:17); He is the singular seed of the promise made to Abraham (Gal 3:16); and He is the only one in whom all things in heaven and earth are gathered together (Eph 1:10).

But, as it relates to our discussion of Christ’s incarnation and death, He is unique in that he alone functioned as both sacrifice (#9) and the one who offered the sacrifice (cf Heb 10:10, 14; 13:12).

A comparison and contrast of Christ’s sacrifice with those of old testament animal sacrifices yields many interesting points. Of special interest in our present discussion is this simple point: the animal sacrifices of old paralleled, and thus prefigured, Christ’s in that both involved death and blood, and both were innocent of sin. Unlike the sacrifice of Christ, however, the animals were offered unwillingly. Jesus willingly offered himself as the only sacrifice that could really provide for the forgiveness of sins (Jn 10:17-18; Mt 26:26ff; Acts 2:38ff).

Because the high priests offered sacrifices under the law of Moses, and because Christ offers Himself in order to establish the new covenant (cf Heb 5:1ff), Christ is referred to as a high priest after Melchizedek’s order (Heb 7:1ff, 17). Christ did not establish himself as high priest, but God the Father, who referred to Christ as “Son” and “begotten,” called Christ a priest like Melchizedek (Heb 5:6).

Thus, Christ was perfectly suited to be both the offerer and the sacrifice that cleanses us from sin.


(11) Christ came to be like man so that He could save man (Heb 2:9ff).

God’s ultimate purpose involves the salvation of mankind through Christ. God doesn’t want anyone to perish (2 Pet 3:9); He wants all to be saved and come to a knowledge of the truth (1 Tim 2:3-4). In order to accomplish His will God sent His Son - “the grace of God that brings salvation” (Titus 2:11) - so that all the world could know of God’s will.

It is not surprising, then, to learn that the will of Christ was the same as that of the heavenly Father. Jesus came to seek and save the lost (Mt 18:11; Lk 19:10). He came to do the will of His Father (Jn 4:34; 5:19; 6:38).

While on earth Jesus had the power to forgive sins (Mt 9:5-6). But His purpose was not fully realized by forgiving sins only while He lived here. According to God’s plan, Jesus came to this earth to make things ready for the establishment of God’s kingdom (Is 2:1-4; Mic 4;1-2; Dan 2:44), the church which Jesus promised to build (cf Mt 3:1; 4:17; 16:18-19; Col 1:13). Jesus shed His blood for this church (Mt 26:26ff; Acts 20:28), and by that shed blood He would institute a new covenant (Heb 7:22; 8:6-13; 9:15ff) and provide for the remission of sins beyond His life on this earth (cf Mt 26:26ff; Acts 2:38; Heb 7:25; 8:12; 9:14).

The church which Jesus died for was, and is, a body of saved people (Acts 2:47; Eph 5:23). It is God’s ultimate earthly culmination to provide for the salvation of mankind (Eph 1:10; Eph 3:8ff). By obedience to the message of God and Christ, commonly styled the gospel, souls are simultaneously saved (Acts 2:38-42; 11:14; Rom 1:5; 16:25; James 1:22; 1 Pet 1:22) and added to the church, the body of Christ (Acts 2:47; 1 Cor 12:13; Gal 3:26-28).

All of our discussion to this point indicates the extent to which Christ was willing to go to save man. Paul told the Philippians that Christ, though equal to God, became a servant in the likeness of man, and obediently humbled himself, even to the point of His death on the cross (Phil 2:5-8). In similar fashion, Paul told the Corinthians that Christ, though rich, became poor, so that they might be made rich (2 Cor 8:9ff). Christ did everything that He did so that we might have the hope of salvation (cf 1 Tim 4:10; Jn 1:12; 20:30-31; Gal 3:24ff).


(12) Christ came to be like man so that He could succor (aid) man (Heb 2:9ff).

Finally, Christ came to this world to be a man so that he could help us in a way that only He can. The Hebrew writer affirms this in the passage cited here (Heb 2:19), as well as in Hebrews 5:14-16. Christ is a high priest that has been put to the test. He is not one who can’t be touched by our weaknesses. Because he was tempted like we are tempted, and because he endured and overcame that temptation without sin (cf James 1:12ff), He is able to sustain us when we are in need. His willingness to suffer and die for man indicates how much He was willing to be like us so that He could help us. His life and example provide for us a declaration of the true nature of God (Jn 1:18) and His love for us.


Conclusion

As we conclude our discussion of why Christ came and died for us, consider that all of these things were done because it was proper for Christ to do so. The Hebrew writer states that it “behooved” Christ to be made like his brethren (Heb 2:17 - KJV). One translation renders this passage as “in all things he had to be made like His brethren.” (NKJ). The term translated as “behooved” or “had” is the word opheilo. It appears thirty-six times in the new testament, and is usually rendered as some form of owe, debt, duty, or ought. Only here does it appear as “behooved” (KJV). The term has to do with indebtedness, and a sense of duty and obligation.

It appears again in Hebrews with regard to the necessity of Christ’s death in 5:3 where the text reads “and by reason hereof he ought, as for the people, so also for himself, to offer for sins.” In this passage opheilo is translated as ought (KJV). In another translation this verse appears as “Because of this he is required as for the people, so also for himself, to offer for sins.” (NKJ). Here opheilo is rendered as oughtand required.

The significance of these passages seems simple enough. Jesus had to die. He was required to do so. There is a sense of oughtness about his death and what it accomplished that could not have been obtained in any other way. Only through the life and death of Christ could the salvation of man be procured. There was never any other way. From the beginning of time, and even before that, Jesus was the Lamb slain from the foundation of the world (Is 53:7; Jn 1:29, 36; Acts 8:32; 1 Pet 1:19; Rev 5:6, 12; 7:14; 13:8).

These few reasons for the incarnation and death of Christ are only those gleaned by one fallible writer from one portion of one chapter of one inspired book in God's word. How much more might we appreciate the love of God and Christ by fully investigating all of His word to know even more about why our Savior came to this earth!

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