Hebrews 2

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 38 2 8 0 0 2. Jesus Superiority and His Role as Savior and High Priest, part 2) 2:1 18) Outline) C. Jesus, Savior and High Priest ) 2:1 4 1. An Exhortation ) 2:5 9 2. Jesus Is Crowned with Glory and Honor ) 2:10 13 3. Jesus and His Brothers ) 2:14 18 4.

Jesus Is like His Brothers ) ) ) ) C. Jesus, Savior and High Priest) 2:1 18) 2 1 We must pay more careful attention, therefore, to what we have heard, so that we do not drift away. 2 For if the message spoken by angels was binding, and every violation and disobedience received its just punishment, 3 how shall we escape if we ignore such a great salvation? This salvation, which was first announced by the Lord, was confirmed to us by those who heard him. 4 God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.) 5 It is not to angels that he has subjected the world to come, about which we are speaking. 6 But there is a place where someone has testified:) What is man that you are mindful of him,) the son of man that you care for him?) 7 You made him a little lower than the angels;) you crowned him with glory and honor) 8 and put everything under his feet. ) In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him. 9 But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.) 10 In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. 11 Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers. 12 He says,) I will declare your name to my brothers;) in the presence of the congregation I will) sing your praises. ) 13 And again,) I will put my trust in him. ) And again he says,) Here am I, and the children God has given me. ) 14 Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death that is, the devil 15 and free those who all their lives were held in slavery by their fear of death. 16 For surely it is not angels he helps, but Abraham s descendants. 17 For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. 18 Because he himself suffered when he was tempted, he is able to help those who are being tempted.) ) 1. An Exhortation) 2:1 4) One of the links between the first and the second chapters is the author s direct and indirect references to the threefold offices of Christ: prophet, priest, and king.

In the first chapter, the writer describes the Son as the person through whom God spoke prophetically (1:2), a high priest who provided purification for sins (1:3), and the one who in royal splendor sat down at the right hand of the Majesty in heaven (1:3). The author continues this emphasis in the second chapter by portraying Christ as the Lord who as a prophet announces salvation (2:3), the king crowned with glory and honor (2:9), and a merciful and faithful high priest in service to God (2:17).) In chapter 1, the author introduces Jesus as Son (vv. 2, 5) or the Son (v. 8); in the next chapter he refers to Christ as the Lord (2:3) and Jesus (2:9).��1�� In succeeding chapters the author uses these and other names more frequently.) Throughout his epistle the writer intertwines teaching and exhortation, doctrine and advice about practical matters. After providing an introductory chapter about the superiority of the Son, the author explains the significance of that chapter in a unique and practical manner. In the exhortation he reveals himself to be a loving, caring pastor who seeks the spiritual well-being of all who read and hear the words of this epistle.) 1. We must pay more careful attention, therefore, to what we have heard, so that we do not drift away.) In this verse the author reminds us that we have been given a portrait of Christ s eminence and greatness and, therefore, ought to listen to what he says. For the higher a person stands in rank, the greater authority he exerts, and the more he demands the listener s attention.

The original, emphatic and expressive, is conveyed well in the New English Bible: Thus we are bound to pay all the more heed to what we have been told, for fear of drifting from our course. Obviously, refusal to pay attention to the spoken word has detrimental consequences that can lead to ruin. The difference between hearing and listening may be acute. To hear may mean merely to perceive sounds that do not necessarily require or create action. To listen means to pay thoughtful attention to sounds that enter the ear and then evoke positive results. A child may be told by his parents to attend to some household chore and, if the task is somewhat disagreeable, may dawdle.

He has heard his parents clearly but at the moment fails to listen. There is no response.) 1 1 2 8 0 “tw://bible.?id=5.6.4|AUTODETECT|” The author of Hebrews says that we and he includes himself must direct our minds toward listening attentively to the divine message.��2�� The words may not immediately slip from one s mind because of sloth and failure to pay attention; yet there is always the danger that the words will fall into disuse.��3�� Moses taught the people of Israel their creed 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” ) and the summary of the Ten Commandments ( Love the Lord your God with all your heart and with all your soul and with all your strength, ) 7 1 -1 9 0 “tw://bible.?id=5.6.5|AUTODETECT|” Deut. 6:5) 1 1 -1 9 0 “tw://bible.?id=5.6.7-5.6.9|AUTODETECT|” ). He instructed the people to impress the words of the creed and the law on their children, to talk about them constantly, to tie them on hands and forehead, and to write them on houses and gates 7 1 -1 9 0 “tw://bible.?id=5.6.7-5.6.9|AUTODETECT|” Deut. 6:7 9) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 2. For if the message spoken by angels was binding, and every violation and disobedience received its just punishment & ) 1 1 2 8 0 “tw://bible.?id=2.20.1|AUTODETECT|” The expression the word spoken by angels refers to the law that God gave to the Israelites from Mount Sinai. Although the Old Testament in general and Exodus in particular give no indication that God used angels to convey the law to the people of Israel 7 1 -1 9 0 “tw://bible.?id=2.20.1|AUTODETECT|” Exod. 20:1) 1 1 -1 9 0 “tw://bible.?id=5.5.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.5.22|AUTODETECT|” Deut. 5:22) 1 1 -1 9 0 “tw://bible.?id=44.7.35-44.7.53|AUTODETECT|” ), Stephen in his address before the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=44.7.35-44.7.53|AUTODETECT|” Acts 7:35 53) 1 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” ) and Paul in his Epistle to the Galatians (3:19) mention the instrumentality of angels. There is, of course, a reference to angels, present at Mount Sinai, in the blessing that Moses pronounced on the Israelites before he died 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 0 ).��4�� It is conceivable that oral tradition preserved this information for Stephen, Paul, and the writer of Hebrews.) 1 1 2 8 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” The text indicates that God was the actual speaker, even though he made use of his messengers, the angels. The Word that is, the Old Testament law was binding because behind this Word stood God who made a covenant with his people at Mount Sinai. It is God who gives binding validity to his Word, for he is true to his word.��5�� He is the covenant-keeping God of his people. The Word of God 7 1 -1 9 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” Heb. 1:1 2) 1 1 -1 9 0 0 ) remains the same and constitutes one revelation that was entrusted to God s people at various and successive times. That is, the law of God came to the Israelites by angels from Mount Sinai; the gospel was proclaimed by the Lord.) 1 6 2 8 0 0 The Old Testament provides numerous instances that show that every violation and disobedience received its just punishment. Instead of mentioning specific examples from Old Testament history, the author of Hebrews stresses the principle that transgressing the divine law results in righteous retribution. Every violation is evil; every act of disobedience, an affront to God.) 3a. How shall we escape if we ignore such a great salvation?) The key word in this part of the sentence, which began with the preceding verse, is salvation. The term has already been used in 1:14, in which the readers are told that all angels are ministering spirits that serve believers (the heirs of salvation). The value of salvation ought never be underestimated, for its price was the suffering and death of Jesus.

He is called the author of salvation who brings many sons to glory (2:10). Therefore, the believer s salvation is immeasurably great.) As verse 2 states, the message of the Old Testament could not and cannot be violated without suffering the consequences. How much more, then (this verse says), ought we to treasure our salvation. If we ever ignore the message concerning our redemption, it is impossible for us to escape God s wrath and subsequent punishment. The more precious the gift, the greater the penalty if it is ignored.) 3b. This salvation, which was first announced by the Lord, was confirmed to us by those who heard him.) The focus of chapter 2, like that of chapter 1, is Jesus, the Son of God, who is Lord even over angels.

And verses 2 3 are an example of the principle of arguing from the lesser to the greater, a method the author employs repeatedly in his epistle.��6�� These verses remind the readers of the teaching about the Son s superiority (1:4 14); the author s method of argument emphasizes the contrast between angels, who mediated the law, and Jesus, who proclaimed the gospel. Angels merely served as God s messengers when they were present at Mount Sinai, but the Lord has come with the message of salvation, which he proclaimed and which his followers have confirmed by the spoken and written Word.) 1 1 2 8 0 “tw://bible.?id=42.16.29|AUTODETECT|” In this verse (3b) the emphasis is on Jesus, whose word is sure. It is true that the angels brought the message, whereas Jesus brought salvation. The author, however, employs a figure of speech called metonymy (in which a concept is brought to mind by the use of a word that describes a related idea. An example is Abraham s comment to the rich man who wants to keep his five brothers out of hell: They have Moses and the Prophets [) 7 1 -1 9 0 “tw://bible.?id=42.16.29|AUTODETECT|” Luke 16:29) 1 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” ]. The intent is to say that they have the Old Testament.). Thus the word salvation refers to the gospel of salvation proclaimed by Jesus. This single word encompasses the doctrine of redemption in Christ and in a sense refers to the New Testament. Jesus came not to annul the Law and the Prophets, but to fulfill them 7 1 -1 9 0 “tw://bible.?id=40.5.17|AUTODETECT|” Matt. 5:17) 1 1 -1 9 0 “tw://bible.?id=43.3.32|AUTODETECT|” ). The Old and New Testaments are God s written revelation to man, although the fullness of redemption comes to expression in the New. Jesus, whose name is derived from the name Joshua (salvation), was first in proclaiming the riches of salvation. From the moment of his public appearance to the day of his ascension, Jesus unfolded the full redemptive revelation of God. He, who came from heaven and therefore is above all, was sent by God to testify to what he has seen and heard 7 1 -1 9 0 “tw://bible.?id=43.3.32|AUTODETECT|” John 3:32) 1 1 -1 9 0 0 ). His message of full and free salvation was the true origin of the Gospel. ��7��) 1 1 2 8 0 0 However, perhaps the readers would say that they did not hear Jesus proclaim his message, for Jesus earthly ministry lasted only three years, chiefly in Israel. Countless people never had the opportunity to listen to him. The author of Hebrews immediately counters this objection by saying that the message was confirmed to us by those who heard him. He himself had not had the privilege of being in Jesus audience; he too had had to listen to those followers who had heard the word spoken by Jesus.) 1 1 2 8 0 “tw://bible.?id=42.1.1-42.1.2|AUTODETECT|” This statement tells us that these followers were faithful witnesses of the words and works of Jesus. They testified as eyewitnesses to the veracity of the events that had happened and the message that had been preached 7 1 -1 9 0 “tw://bible.?id=42.1.1-42.1.2|AUTODETECT|” Luke 1:1 2) 1 1 -1 9 0 0 ). And the author indicates that he and the readers of his epistle belong to the second generation of followers; they had not heard the gospel from Jesus himself. This fact rules out the possibility of apostolic authorship of the letter to the Hebrews. Because the author states that he and his readers had to rely on the reports of the original followers of Jesus, it is reasonable to assume that some decades had passed since the ascension of Jesus.) 1 1 2 8 0 0 4. God also testified to it by signs, wonders and various miracles, and gifts of the Holy Spirit distributed according to his will.) 1 1 2 8 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” The writer of the epistle assumes that his readers are quite familiar with the gospel, in either oral or written form, and have a knowledge of the beginning and the development of the Christian church. For that reason he does not elaborate on the proclamation of the gospel by Jesus (1:3) and the apostles and does not specify what the signs, wonders, various miracles, and gifts of the Holy Spirit are. He assumes that his readers are well acquainted with the history of the church, specifically the spread of the gospel accompanied by supernatural signs and wonders. His reference to the gifts of the Holy Spirit seems to imply that the readers are aware of those gifts mentioned in ) 7 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” I Corinthians 12:4 11) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Signs, wonders, miracles, and gifts of the Spirit supplemented the proclamation of God s Word in the first few decades of the rise and the development of the Christian church. The Book of Acts is replete with vivid examples of miracles: Peter healed the crippled man at the temple gate called Beautiful (3:1 10), rebuked Ananias and Sapphira (5:1 11), restored a bedridden paralytic (9:32 35), and raised Dorcas from the dead (9:36 43).) 1 1 2 8 0 “tw://bible.?id=40.24.24|AUTODETECT|” Apparently the words signs and wonders were somewhat of a stock phrase referring to either the end of the world (when miracles and portents would take place) or the time of the initial growth of the church. The words signs and wonders were used as synonyms, especially in Acts, where this phrase signs and wonders occurs nine of the twelve times it appears in the New Testament.��8�� Moreover, the phrase occurs in the first fifteen chapters of Acts, which relate the early growth and spread of the church (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12). It is found in Jesus eschatological discourse 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” Matt. 24:24) 1 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” Mark 13:22) 1 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” ) and in Jesus word spoken to the royal official of Capernaum 7 1 -1 9 0 “tw://bible.?id=43.4.48|AUTODETECT|” John 4:48) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.7.22|AUTODETECT|” The terms miracles and miraculous describe the supernatural deeds of Jesus as recorded especially in the synoptic Gospels 7 1 -1 9 0 “tw://bible.?id=40.7.22|AUTODETECT|” Matt. 7:22) 1 1 -1 9 0 “tw://bible.?id=40.11.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.11.20|AUTODETECT|” 11:20) 1 1 -1 9 0 “tw://bible.?id=40.11.21|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.21|AUTODETECT|” 21) 1 1 -1 9 0 “tw://bible.?id=40.11.23|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.11.23|AUTODETECT|” 23) 1 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.13.54|AUTODETECT|” 13:54) 1 1 -1 9 0 “tw://bible.?id=40.13.58|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.13.58|AUTODETECT|” 58) 1 1 -1 9 0 “tw://bible.?id=40.14.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.14.2|AUTODETECT|” 14:2) 1 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.24.24|AUTODETECT|” 24:24) 1 1 -1 9 0 “tw://bible.?id=41.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.6.2|AUTODETECT|” Mark 6:2) 1 1 -1 9 0 “tw://bible.?id=41.6.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.6.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.13.22|AUTODETECT|” 13:22) 1 1 -1 9 0 “tw://bible.?id=42.10.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.10.13|AUTODETECT|” Luke 10:13) 1 1 -1 9 0 “tw://bible.?id=42.19.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.37|AUTODETECT|” 19:37) 1 1 -1 9 0 “tw://bible.?id=42.21.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.25|AUTODETECT|” 21:25) 1 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” [ signs ]). Peter also used the expression in his sermon at Pentecost: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know 7 1 -1 9 0 “tw://bible.?id=44.2.22|AUTODETECT|” Acts 2:22) 1 1 -1 9 0 “tw://bible.?id=44.8.13|AUTODETECT|” ). The word miracles (or powers) occurs also in ) 7 1 -1 9 0 “tw://bible.?id=44.8.13|AUTODETECT|” Acts 8:13) 1 1 -1 9 0 “tw://bible.?id=44.19.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.19.11|AUTODETECT|” 19:11) 1 1 -1 9 0 “tw://bible.?id=45.8.38|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.38|AUTODETECT|” Romans 8:38) 1 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” 15:13) 1 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” I Corinthians 12:10) 1 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” 28) 1 1 -1 9 0 “tw://bible.?id=46.12.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.12.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.12|AUTODETECT|” II Corinthians 12:12) 1 1 -1 9 0 “tw://bible.?id=48.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.5|AUTODETECT|” Galatians 3:5) 1 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.6.5|AUTODETECT|” Hebrews 6:5) 1 1 -1 9 0 “tw://bible.?id=60.3.22|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=60.3.22|AUTODETECT|” I Peter 3:22) 1 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” . Among the gifts of the Holy Spirit listed by Paul in ) 7 1 -1 9 0 “tw://bible.?id=46.12.4-46.12.11|AUTODETECT|” I Corinthians 12:4 11) 1 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” is the gift of miraculous powers 7 1 -1 9 0 “tw://bible.?id=46.12.10|AUTODETECT|” I Cor. 12:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.12.11|AUTODETECT|” And gifts of the Holy Spirit [are] distributed according to his will. It does not matter whether we interpret the phrase according to his will as referring to the Holy Spirit or to God the Father. The parallel verse, ) 7 1 -1 9 0 “tw://bible.?id=46.12.11|AUTODETECT|” I Corinthians 12:11) 1 1 -1 9 0 0 , says that the Spirit gives them [the gifts] to each man, just as he determines. Ultimately God is the one who testifies to the veracity of his Word. If we understand the words according to his will to include signs, wonders, and miracles, then God himself is the agent who used these divine powers for the distinct purpose of sealing the truth of the Gospel. ��9��) 1 3 2 8 0 0 ) Practical Considerations in 2:1 4) The author is not an ivory-tower theologian; he reveals the heart of a pastor who cares for the church. He warns the readers and the hearers of his epistle to pay close attention to the Word of God. Effectively he includes himself in the warnings and the exhortation.) 1 1 2 8 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” This passage is a continuation of ) 7 1 -1 9 0 “tw://bible.?id=58.1.1-58.1.2|AUTODETECT|” Hebrews 1:1 2) 1 1 -1 9 0 0 . In the gospel that is proclaimed by the Lord and confirmed by those who heard him, the full revelation of God has now been made known. The message, whether communicated by the angels or proclaimed by the Lord, constitutes God s revelation to man.) 1 1 2 8 0 “tw://bible.?id=58.2.1-58.2.3|AUTODETECT|” In ) 7 1 -1 9 0 “tw://bible.?id=58.2.1-58.2.3|AUTODETECT|” Hebrews 2:1 3) 1 1 -1 9 0 0 the writer uses many key words that even in translation show a definite sequence:��10��) 1 8 2 8 0 0 we to us ) have heard who heard him ) the message confirmed by those ) spoken announced ) by angels by the Lord ) salvation ) ) Repeatedly the author warns the reader not to turn away from the living God (3:12) and writes that it is dreadful to fall into the hands of the living God (10:31), for our God is a consuming fire (12:29). Neglect of the Word of God does not appear to be a great sin; yet the writer, by contrasting this sin with the disobedience of people in the Old Testament era, teaches that ignoring God s Word is a most serious offense. Because God has given us his full revelation in the Old and New Testaments, it is impossible for us to escape the consequences of disobedience or neglect.) 1 1 2 8 0 “tw://bible.?id=47.3.13-47.3.16|AUTODETECT|” Salvation announced by the Lord is far greater than God s law that was announced to the Israelites at Mount Sinai. Christ takes away the veil that covers the hearts of those who read the Old Testament 7 1 -1 9 0 “tw://bible.?id=47.3.13-47.3.16|AUTODETECT|” II Cor. 3:13 16) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 Signs, wonders, and various miracles were performed only by Jesus and by the apostles who had received authority to act during the establishment and growth of the early church. The gifts of the Holy Spirit, however, are still with the church today.) ) Greek Words, Phrases, and Constructions in 2:1 4) Verse 1) ������������ a comparative adverb of ��������, which in itself is already a comparative; in effect, the idea of a double comparative is present.) ��������� the present active infinitive is durative; it needs the words �x� ���� to complete the thought: it is necessary to hold the mind to [a matter].) ���������� the second aorist passive subjunctive, first person plural, �������� (���� and ���, to flow past). The passive voice may be translated in order that we may not be carried past or (intransitively) in order that we do not drift away. The latter is preferred. The author does not say that the readers are actually drifting away. The aorist indicates that the danger lies before them and may at once overtake them.

The possibility of drifting hence the subjunctive is not at all imaginary.) Verse 2) A ����� the word ����� is used for the giving of the law at Mount Sinai; one would expect the term A ����� (the law). The choice of ����� to describe the law was made, as Westcott puts it, to characterise it as the central part of the Old Revelation round which all later words were gathered. ��11��) ���� ��������� ��v ������� the adjective ���� governs both nouns. ��������� refers to the overt deed; �������, the underlying motive. ���������, because of the -��� ending of the word, shows that the deed itself is in a state of progression. Transgressing the law is a degenerative process. Of course the lawbreaker must take full responsibility for his behavior.) ������������� a combination of ������ (pay, wages) and �������� (I recompense). The word can mean reward (10:35; 11:26) or punishment (2:2).) Verse 3) ���������� the future middle active indicative, first person plural, translated in the active voice, expresses finality.) ���������� the privative (not) and the verb ���� (I care for) in the aorist active participial form may be rendered neglecting, being unconcerned about something, ignoring. The participle denotes condition: if we ignore.) 1 1 2 8 0 “tw://bible.?id=51.1.18|AUTODETECT|” ���� the Lord is the originator of the gospel. Jesus Christ is the ��� 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” ) and the ������ 7 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” 12:2) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 �������� the verb is used twice in the epistle (2:3; 13:9); the adjective ������� (firm, reliable, stable), five times (2:2; 3:6, 14; 6:19; 9:17). The aorist passive shows that an action was done once for all, and that it was done by others.) Verse 4) ������������������ the compound consists of the verb �������� (I bear witness) and two prepositions, ��� (together) and �� (upon). The present active participle implies continued action. God continues to testify. The genitive case is the genitive absolute construction.) �� ��� the combination of these conjunctions is used to connect two corresponding concepts; in this verse the conjunctions connect two synonyms.) ��������� only in Hebrews is this word used, apart from extrabiblical literature. Here it means distribution ; in 4:12 the word is translated division. The subject of the distribution that is, the agent is the Holy Spirit.) 1 1 2 8 0 “tw://bible.?id=58.2.4|AUTODETECT|” ������� in the New Testament, ) 7 1 -1 9 0 “tw://bible.?id=58.2.4|AUTODETECT|” Hebrews 2:4) 1 1 -1 9 0 0 is the only place where this word occurs. The noun ������ (will) is the accepted term. The difference is that the -��� ending shows continued action; hence, ������� may be translated willing. The noun ending -�� indicates result, that which is completed or settled.) 1 5 2 8 0 0 2. Jesus Is Crowned with Glory and Honor) 2:5 9) 5. It is not to angels that he has subjected the world to come, about which we are speaking.) After inserting a pastoral word of exhortation and admonition, the writer of the epistle continues the theme he set forth in chapter 1: the superiority of the Son. The angels are creatures subject to their Creator, the Son of God. Angels, as the writer said in 1:14, are ministering spirits sent to serve the believers who will inherit salvation. And in the world to come, not the angels, but the Son, will rule.) This reference to the world to come may surprise us, because from our perspective the Bible speaks primarily about the present world.

When we think of the world to come, we imagine Jesus return and the restoration of the earth. The author of Hebrews, however, looks at the salvation that believers will inherit in the world to come and makes it part of the messianic age in which Jesus rules supreme. This age began when Jesus took his seat at the right hand of the Majesty in heaven (1:3). That is what the author is referring to when he says, about which we are speaking. ) 1 1 2 8 0 “tw://bible.*?id=5.32.8|AUTODETECT|”

Why does the writer teach that the world to come will not be subject to angels? The author and the original readers were accustomed to reading the Old Testament in the Greek translation, the Septuagint. This translation differs from the Hebrew text: When the Most High gave the nations their inheritance, when he divided all mankind, he set up boundaries for the people according to the number of the sons of Israel 7 1 -1 9 0 “tw://bible.*?id=5.32.8|AUTODETECT|”

Deut. 32:8) 1 1 -1 9 0 0

). The Greek translation relies on another Hebrew reading, which was discovered at Qumran.��12�� The text in the Septuagint reads, according to the number of the angels of God. ) 1 1 2 8 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

Moreover, in Hebrews the writer frequently used quotations from the Psalter and from hymns. By this method he reminded his readers of psalms and hymns that they had memorized during childhood. The Song of Moses 7 1 -1 9 0 “tw://bible.*?id=5.32.0|AUTODETECT|”

Deut. 32) 1 1 -1 9 0 0

), most likely in the wording of the Septuagint, was familiar to them. Because his readers were accustomed to the wording of the Greek texts, the author acquainted them with the truth that the world to come will be subject not to angels but to the Son.) 1 1 2 8 0 0

6a. But there is a place where someone has testified.) 1 1 2 8 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Verse 5 is a negative declaration that makes the reader ask to whom the world to come will be subject. The author wishes to answer by letting Scripture speak. However, instead of merely introducing the quotation from ) 7 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Psalms 8) 1 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

, he writes, But there is a place where someone has testified. He does not reveal ignorance, for as a theologian he knows the Scriptures thoroughly. He wants to call attention not to the place from which the quotation is taken or to David who wrote ) 7 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Psalms 8) 1 1 -1 9 0 0

, but to the content and meaning of the citation. For the author, the Word of God is central.) 1 1 2 8 0 0

6b. What is man that you are mindful of him, the son of man that you care for him?) 1 1 2 8 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

a. In ) 7 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Psalms 8) 1 1 -1 9 0 0

David first describes the glory of the heavens, the work of God in creation. He looks at the work of God s hands the heavens, the moon, and the stars, all set in their places.) 1 1 2 8 0 “tw://bible.*?id=1.1.26-1.1.27|AUTODETECT|”

b. David then compares these heavenly bodies to man, who is nothing but a speck of dust; yet God is mindful of him and cares for him. Not size and volume but worth and value count, for man has been made in the image and likeness of God 7 1 -1 9 0 “tw://bible.*?id=1.1.26-1.1.27|AUTODETECT|”

Gen. 1:26 27) 1 1 -1 9 0 0

). Man was given authority over the fish in the sea, the birds of the air, and all creatures that move on the ground.) 1 1 2 8 0 “tw://bible.*?id=19.8.4|AUTODETECT|”

c. Although this fact is not mentioned in the psalm, we know that because of Adam s fall into sin man s condition changed: he became mortal. David does not mention the mortality of man, but merely writes about the seeming insignificance of man 7 1 -1 9 0 “tw://bible.*?id=19.8.4|AUTODETECT|”

Ps. 8:4) 1 1 -1 9 0 0

). Nonetheless, man s purpose remains, even after sin entered the world.) 1 1 2 8 0 “tw://bible.*?id=1.9.1-1.9.2|AUTODETECT|”

d. Furthermore, God commanded Noah and his sons to be fruitful and increase in number and fill the earth. The fear and dread of you will fall upon all the beasts of the earth and all the birds of the air, upon every creature that moves along the ground, and upon all the fish of the sea 7 1 -1 9 0 “tw://bible.*?id=1.9.1-1.9.2|AUTODETECT|”

Gen. 9:1 2) 1 1 -1 9 0 0

). Abraham also was given authority to rule. These names, then, are representative: Adam, the head of the human race; Noah, the head of post-flood humanity; Abraham, the father of many nations. Thus David, aware of the insignificance of man, can nevertheless speak of man s authority to rule God s great creation.) 1 1 2 8 0 0

7 8a. You made him a little lower than the angels; you crowned him with glory and honor and put everything under his feet. ) 1 1 2 8 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

One of the reasons that the author of the epistle chose verses 4 6 of ) 7 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Psalms 8) 1 1 -1 9 0 “tw://bible.*?id=19.8.5|AUTODETECT|”

may have been that in the Septuagint, which he used, the word angels appeared. (The Hebrew text, in translation, reads, You made him a little lower than the heavenly beings [or: than God], ) 7 1 -1 9 0 “tw://bible.*?id=19.8.5|AUTODETECT|”

Ps. 8:5) 1 1 -1 9 0 0

). If the readers relied on the Greek translation, they then needed to reexamine the author s statement that the world to come will not be subject to angels, for this translation meant that man had been placed on a lower level than the angelic beings.) 1 1 2 8 0 “tw://bible.*?id=40.22.30|AUTODETECT|”

The words you made him a little lower do indicate that God has brought man from a higher to a lower position. Man shared immortality with the angels until his fall into sin.��13�� At the time of the resurrection, man once again will be equal to the angels: he will be immortal 7 1 -1 9 0 “tw://bible.*?id=40.22.30|AUTODETECT|”

Matt. 22:30) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=19.8.5|AUTODETECT|”

However, the term a little can be understood to mean either degree (man s position in God s creation) or time (for a short while). In ) 7 1 -1 9 0 “tw://bible.*?id=19.8.5|AUTODETECT|”

Psalms 8:5) 1 1 -1 9 0 “tw://bible.*?id=58.2.0|AUTODETECT|”

(8:6, LXX) the word signifies degree, but in the context of ) 7 1 -1 9 0 “tw://bible.*?id=58.2.0|AUTODETECT|”

Hebrews 2) 1 1 -1 9 0 “tw://bible.*?id=58.2.9|AUTODETECT|”

the reference to time is definitely to be preferred. By applying the text to Jesus 7 1 -1 9 0 “tw://bible.*?id=58.2.9|AUTODETECT|”

Heb. 2:9) 1 1 -1 9 0 0

), the author seems to favor the temporal interpretation of the term a little.��14��) 1 1 2 8 0 0

This interpretation means that for a little while, man is placed on a lower level than the angels. Does this indicate that angels are superior to man and have been given authority to rule? Nowhere in Scripture do we read that God has honored angels in the way that he has honored man. Only man has been crowned with glory and honor. This expression points to man s exalted position: king over God s creation.��15��) 1 1 2 8 0 “tw://bible.*?id=58.2.5|AUTODETECT|”

Everything that God has made is placed under [man s] feet. In ) 7 1 -1 9 0 “tw://bible.*?id=58.2.5|AUTODETECT|”

Hebrews 2:5) 1 1 -1 9 0 0

the verb to subject was used; now, in this last line of the psalm citation, the author seeks to convey the thought that all things, including angels, are subject to man. In the world to come, the author intimates, angels do not rule man; on the contrary, they, as ministering spirits sent to serve those who will inherit salvation (1:14), are subject to man.) 1 12 2 8 0 0

8b. In putting everything under him, God left nothing that is not subject to him. Yet at present we do not see everything subject to him.) What is man that he should be) Loved and visited by Thee,) Raised to an exalted height,) Crowned with honor in Thy sight!) How great Thy Name!) With dominion crowned he stands) O er the creatures of Thy hands;) All to him subjection yield) In the sea and air and field.) How great Thy Name!) Psalter Hymnal) 7 1 2 8 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Psalms 8) 1 1 -1 9 0 “tw://bible.*?id=1.1.28|AUTODETECT|”

speaks of man s rule over God s creation. At the time man received the mandate to rule all that God had made 7 1 -1 9 0 “tw://bible.*?id=1.1.28|AUTODETECT|”

Gen. 1:28) 1 1 -1 9 0 0

), nothing was left outside of man s control. He was responsible to God alone. The mandate was given to Adam as the king of creation. He stood at the pinnacle of creation, for God had left nothing that was not subject to him. Such was man before the fall into sin.) 1 1 2 8 0 0

Yet verse 8 is, in one sense, ambiguous. Does the writer think of Christ or of man in this particular verse? It is possible that the author meant to say: God put everything under Christ, although at present we do not see everything subject to Christ. Conversely, some translations of this text show that the emphasis should be on man. They read, But in fact we do not yet see all things in subjection to man. ��16��) 1 1 2 8 0 “tw://bible.*?id=58.2.6|AUTODETECT|”

Because of the phrase son of man in ) 7 1 -1 9 0 “tw://bible.*?id=58.2.6|AUTODETECT|”

Hebrews 2:6) 1 1 -1 9 0 “tw://bible.*?id=19.110.1|AUTODETECT|”

and the apparent similarity between the quotation from ) 7 1 -1 9 0 “tw://bible.*?id=19.110.1|AUTODETECT|”

Psalms 110:1) 1 1 -1 9 0 “tw://bible.*?id=58.1.13|AUTODETECT|”

in ) 7 1 -1 9 0 “tw://bible.*?id=58.1.13|AUTODETECT|”

Hebrews 1:13) 1 1 -1 9 0 “tw://bible.*?id=19.8.6|AUTODETECT|”

and the last line of the citation from ) 7 1 -1 9 0 “tw://bible.*?id=19.8.6|AUTODETECT|”

Psalms 8:6) 1 1 -1 9 0 “tw://bible.*?id=58.2.8|AUTODETECT|”

in ) 7 1 -1 9 0 “tw://bible.*?id=58.2.8|AUTODETECT|”

Hebrews 2:8) 1 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

, it is possible to interpret 2:8b messianically. However, it is preferable to interpret the psalm citation as referring first to man and second to Christ. B. F. Westcott puts it rather succinctly when he comments on ) 7 1 -1 9 0 “tw://bible.*?id=19.8.0|AUTODETECT|”

Psalms 8) 1 1 -1 9 0 “tw://bible.*?id=1.1.27-1.1.30|AUTODETECT|”

It is not, and has never been accounted by the Jews to be, directly Messianic; but as expressing the true destiny of man it finds its accomplishment in the Son of Man and only through Him in man. It offers the ideal 7 1 -1 9 0 “tw://bible.?id=1.1.27-1.1.30|AUTODETECT|” Gen. 1:27 30) 1 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” ) which was lost by Adam and then regained and realised by Christ. ��17�� Certainly Jesus Christ fulfilled the words of ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 0 , but the original intent of the psalm was to call attention to man s rule in God s creation.) 1 1 2 8 0 “tw://bible.?id=19.8.0|AUTODETECT|” In time, ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 “tw://bible.?id=46.15.27|AUTODETECT|” was interpreted messianically by Paul 7 1 -1 9 0 “tw://bible.?id=46.15.27|AUTODETECT|” I Cor. 15:27) 1 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 1 1 -1 9 0 “tw://bible.?id=40.21.15-40.21.16|AUTODETECT|” ). Jesus had quoted the psalm (8:2) when he heard the children in the temple area shout, Hosanna to the Son of David 7 1 -1 9 0 “tw://bible.?id=40.21.15-40.21.16|AUTODETECT|” Matt. 21:15 16) 1 1 -1 9 0 “tw://bible.?id=27.7.13-27.7.14|AUTODETECT|” ). And the writer of Hebrews, who was fully acquainted with the Old Testament, may have used ) 7 1 -1 9 0 “tw://bible.?id=27.7.13-27.7.14|AUTODETECT|” Daniel 7:13 14) 1 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” (with its description of the Son of man who was given authority and dominion) and ) 7 1 -1 9 0 “tw://bible.?id=42.22.69|AUTODETECT|” Luke 22:69) 1 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” (Jesus word to the Sanhedrin that the Son of Man will be seated at the right hand of the mighty God ) to make the theological transition from ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=19.8.4-19.8.6|AUTODETECT|” to ) 7 1 -1 9 0 “tw://bible.*?id=19.8.4-19.8.6|AUTODETECT|” Psalms 8:4 6) 1 1 -1 9 0 0 .��18��) 1 1 2 8 0 0

9. But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone.) 1 1 2 8 0 “tw://bible.?id=19.8.0|AUTODETECT|” a. Jesus fulfilled the message of ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” : Being found in appearance as a man, he humbled himself and became obedient to death 7 1 -1 9 0 “tw://bible.?id=50.2.8|AUTODETECT|” Phil. 2:8) 1 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ). Because of his humiliation, especially his death and burial, he was made lower than the angels for a little while. Jesus, then, is portrayed as man, who in effect has accomplished what the first Adam because of sin failed to do. Jesus became man, suffered, died, and was buried. After his humiliation was completed, he was no longer lower than the angels. His state of exaltation came to full realization when he was crowned with glory and honor; that is, when he ascended to heaven to take his seat at the right side of the Majesty in heaven 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 0 ). Jesus rules supreme as king of the universe!) 1 1 2 8 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” Because of man s disobedience in Paradise and the curse God placed upon him 7 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” Gen. 3:17 19) 1 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” ), sinful man could never fully experience the state that is described in ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 “tw://bible.?id=46.15.27|AUTODETECT|” . But, says the author of the epistle, we see Jesus. He suffered death and gained the victory. He wears the crown of glory and honor, and rules the universe. In fact, even though the author does not explicitly state it, all things are subject to Christ 7 1 -1 9 0 “tw://bible.?id=46.15.27|AUTODETECT|” I Cor. 15:27) 1 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 1 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ). Jesus said, All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. Christ is introduced as Son in the first chapter; here he is called Jesus. By using the personal name Jesus, the author of the epistle draws attention to the historical setting of Jesus suffering and death. We assume that the name was vivid in the minds of the first readers of the epistle because of the steady preaching of the gospel. These readers were acquainted with the details of the life, death, resurrection, and ascension of Jesus.) c. The name Jesus calls to mind the concept salvation.

Jesus, the Savior, gained glory and honor for himself and life eternal for his people. The death of Jesus was purposeful in that it provided benefits, as the author writes, for everyone. This expression does not imply universal salvation, for the writer in the broader context mentions that many sons (not all the sons) are brought to glory (2:10) and that they are called Jesus brothers (2:11 12).) 1 1 2 8 0 “tw://bible.*?id=40.16.28|AUTODETECT|”

Jesus accomplished the redemption of his people by tasting death, so that his people may live and rule with him. The text does not say that Jesus died, but that he tasted death for everyone. This phrase is not just a Hebraic idiom for the verb to die, which also occurs in ) 7 1 -1 9 0 “tw://bible.*?id=40.16.28|AUTODETECT|”

Matthew 16:28) 1 1 -1 9 0 “tw://bible.*?id=41.9.1|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=41.9.1|AUTODETECT|”

Mark 9:1) 1 1 -1 9 0 “tw://bible.*?id=42.9.27|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.9.27|AUTODETECT|”

Luke 9:27) 1 1 -1 9 0 “tw://bible.*?id=43.8.52|AUTODETECT|”

; and ) 7 1 -1 9 0 “tw://bible.*?id=43.8.52|AUTODETECT|”

John 8:52) 1 1 -1 9 0 0

.��19�� The words to taste death are a graphic expression of the hard and painful reality of dying which is experienced by man and which was suffered also by Jesus. ��20��) 1 1 2 8 0 0

Jesus experienced death in the greatest degree of bitterness, not as a noble martyr aspiring to a state of holiness, but as the sinless Savior who died to set sinners free from the curse of spiritual death.) 1 1 2 8 0 “tw://bible.*?id=40.27.46|AUTODETECT|”

d. The phrase by the grace of God has been replaced in some manuscripts by the words apart from God. The evidence for this latter reading, although not strong, indicates that the phrase may be a reference to Jesus death on the cross when he cried out, My God, my God, why have you forsaken me? 7 1 -1 9 0 “tw://bible.*?id=40.27.46|AUTODETECT|”

Matt. 27:46) 1 1 -1 9 0 0

).��21�� The reading apart from God gains support when we see that twelve of the thirty-eight New Testament uses of the Greek word for apart occur in the Epistle to the Hebrews. On the other hand, the phrase by the grace of God with slight variations is common in the Gospels and in the Epistles.) 1 1 2 8 0 “tw://bible.*?id=58.2.8|AUTODETECT|”

On the basis of the author s intent, if that can be ascertained, we could defend the reading apart from God. And we could argue that it is easier to explain how in the original the word grace was substituted for the term apart than to explain the converse. But the fact that the earliest manuscript, dating back to a.d. 200, has the reading grace is significant. A solution to this rather difficult problem is often sought in conjecture. One theory is that a scribe reading ) 7 1 -1 9 0 “tw://bible.*?id=58.2.8|AUTODETECT|”

Hebrews 2:8) 1 1 -1 9 0 “tw://bible.*?id=46.15.27|AUTODETECT|”

added a note in the margin that said, nothing apart from God. He did so because of Paul s comment in ) 7 1 -1 9 0 “tw://bible.*?id=46.15.27|AUTODETECT|”

I Corinthians 15:27) 1 1 -1 9 0 0

( For he has put everything under his feet. Now when it says everything has been put under him, it is clear that this does not include God himself, who put everything under Christ ). According to this theory, then, the note eventually became part of the text when the word grace was substituted for the term apart.��22�� Perhaps the conjecture ought to be taken seriously; yet the phrase by the grace of God needs interpretation.) 1 1 2 8 0 “tw://bible.*?id=45.5.15|AUTODETECT|”

e. What is meant by the phrase tasting death for everyone by the grace of God ? The grace of God is equivalent to the love of God 7 1 -1 9 0 “tw://bible.*?id=45.5.15|AUTODETECT|”

Rom. 5:15) 1 1 -1 9 0 “tw://bible.*?id=47.8.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.8.9|AUTODETECT|”

II Cor. 8:9) 1 1 -1 9 0 “tw://bible.*?id=48.2.20-48.2.21|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.20-48.2.21|AUTODETECT|”

Gal. 2:20 21) 1 1 -1 9 0 “tw://bible.*?id=49.1.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.1.7|AUTODETECT|”

Eph. 1:7) 1 1 -1 9 0 “tw://bible.*?id=49.2.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=49.2.5|AUTODETECT|”

2:5) 1 1 -1 9 0 “tw://bible.*?id=49.2.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=49.2.8|AUTODETECT|”

8) 1 1 -1 9 0 “tw://bible.*?id=56.2.11|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=56.2.11|AUTODETECT|”

Titus 2:11) 1 1 -1 9 0 “tw://bible.*?id=56.3.7|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=56.3.7|AUTODETECT|”

3:7) 1 1 -1 9 0 0

). In the words of John Calvin, The cause of redemption was the infinite love of God towards us, through which it was that he spared not even his own son. ��23��) 1 3 2 8 0 0

) Doctrinal Considerations in 2:5 9) Angels surround the throne of God and constantly behold the glory of the Lord. They are immortal, do not marry, and in a sense are superhuman because of their power and might. Nevertheless, God has given man dominion over the works of his hands. Authority over every living creature in the world was given to man, not to angels.) 1 1 2 8 0 “tw://bible.*?id=58.1.0|AUTODETECT|”

In ) 7 1 -1 9 0 “tw://bible.*?id=58.1.0|AUTODETECT|”

Hebrews 1) 1 1 -1 9 0 0

, the author stresses the divinity of Christ; in the second chapter, he emphasizes Christ s humanity. Jesus Christ, in his divine and human natures, was able to fulfill the mandate originally given to Adam. Christ shall have dominion.) 1 1 2 8 0 0

Because Christ accomplished his work of atonement and therefore claimed the crown of glory and honor, he is the rightful ruler of God s creation. And by his death he has obtained dominion not only for himself but also for all his followers. We have become heirs and coheirs with Christ.) 1 1 2 8 0 “tw://bible.*?id=19.8.6|AUTODETECT|”

The parallel between Paul s quote from ) 7 1 -1 9 0 “tw://bible.*?id=19.8.6|AUTODETECT|”

Psalms 8:6) 1 1 -1 9 0 “tw://bible.*?id=46.15.27|AUTODETECT|”

7 1 -1 9 0 “tw://bible.*?id=46.15.27|AUTODETECT|”

I Corinthians 15:27) 1 1 -1 9 0 “tw://bible.*?id=49.1.22|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=49.1.22|AUTODETECT|”

Ephesians 1:22) 1 1 -1 9 0 “tw://bible.*?id=19.8.4-19.8.6|AUTODETECT|”

) and the citation of ) 7 1 -1 9 0 “tw://bible.*?id=19.8.4-19.8.6|AUTODETECT|”

Psalms 8:4 6) 1 1 -1 9 0 “tw://bible.*?id=46.15.0|AUTODETECT|”

by the author of Hebrews in 2:6 8 (and his interpretation) is striking. A key term in both ) 7 1 -1 9 0 “tw://bible.*?id=46.15.0|AUTODETECT|”

I Corinthians 15) 1 1 -1 9 0 “tw://bible.*?id=58.2.0|AUTODETECT|”

and ) 7 1 -1 9 0 “tw://bible.*?id=58.2.0|AUTODETECT|”

Hebrews 2) 1 1 -1 9 0 0

is the verb to subject. Both writers demonstrate that God is the agent, that Christ has taken the place of the first man, and that time elapsed before Christ s work came to completion.) 1 4 2 8 0 0

) Greek Words, Phrases, and Constructions in 2:5 9) Verse 5) �0�������� the form is actually the feminine present passive participle from �0��� (I dwell). The form may be completed with the noun �� (earth). The term refers to the inhabited world.) 1 1 2 8 0 “tw://bible.*?id=58.1.14|AUTODETECT|”

��������� the present active participle from ����� (I am about to, I am at the point of). As a participle it has the connotation about to happen. The participle has already been introduced in ) 7 1 -1 9 0 “tw://bible.*?id=58.1.14|AUTODETECT|”

Hebrews 1:14) 1 1 -1 9 0 0

.) 1 3 2 8 0 0

Verse 6) �������� the form is a second person singular, middle (deponent), indicative of ����������� (I remind myself, remember, care for, am concerned about).) �������� a somewhat synonymous term; a second person singular, middle (deponent), indicative of ����������� (look at, visit [especially visiting sick people], look after, care for). Here it signifies God s gracious visitation in bringing salvation. ��24�� The quotation is punctuated in two ways: as two questions (Bov, Nes-Al, [25th ed.], BF, KJV, RV, and ASV) or as a single question (TR, WH, Nes-Al [26th ed.], R.S.V., NEB, NIV, MLB, NAB, and JB).) 1 1 2 8 0 “tw://bible.*?id=66.1.13|AUTODETECT|”

�1x� ������� the term is used here without definite articles, although in the Gospels and Acts it is always with the two definite articles A �1x� ��� �������. The phrase does not occur in Paul s epistles. In ) 7 1 -1 9 0 “tw://bible.*?id=66.1.13|AUTODETECT|”

Revelation 1:13) 1 1 -1 9 0 “tw://bible.*?id=27.7.13|AUTODETECT|”

and 14:14 it is written without the definite articles as a quote from ) 7 1 -1 9 0 “tw://bible.*?id=27.7.13|AUTODETECT|”

Daniel 7:13) 1 1 -1 9 0 0

.) 1 12 2 8 0 0

Verse 8) Q������� the aorist active infinitive shows single occurrence.) �p ����� the definite article �� makes the earlier ����� (2:8a) all-inclusive; it encompasses the whole of God s creation.) ���������� derived from �-privative and Q������� (I subject). It is a verbal adjective with a passive interpretation: it is not made subject.) Q����������� the form is a perfect passive participle in the neuter plural accusative. The perfect points to an act of God with lasting consequences.) Verse 9) �x ������ ��� ������� the noun with the -�� ending constitutes the result of an action in this case, suffering. It is debatable whether the genitive should be taken subjectively (suffering that is characteristic of death) or objectively (suffering that leads to death).) ����x� the adjective in the genitive singular can either be masculine (everyone) or neuter (everything). The context seems to favor the masculine usage.) ������ ���� the manuscript evidence is early and weighty, whereas the evidence for the reading ���v� ���� is late and somewhat scanty three minuscules and the testimony of church fathers.) 3. Jesus and His Brothers) 2:10 13) 10. In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering.) 1 1 2 8 0 “tw://bible.*?id=58.2.9|AUTODETECT|”

In ) 7 1 -1 9 0 “tw://bible.*?id=58.2.9|AUTODETECT|”

Hebrews 2:9) 1 1 -1 9 0 0

the author briefly states that Jesus suffered the agony of death he tasted death for everyone. In the next verse he explains the term everyone by designating those who are saved as many sons and by referring to Jesus as the author of their salvation. The Son suffered the pains of death, which the sons should have experienced, and was crowned with glory and honor afterward. Because of the redemptive work of the Son, the sons are led into the glory with which the Son is crowned.) 1 1 2 8 0 “tw://bible.*?id=45.11.36|AUTODETECT|”

a. The subject in verse 10 is God, for whom and through whom everything exists. The wording obviously echoes ) 7 1 -1 9 0 “tw://bible.*?id=45.11.36|AUTODETECT|”

Romans 11:36) 1 1 -1 9 0 “tw://bible.*?id=46.8.6|AUTODETECT|”

, where Paul in a doxology writes, For from him and through him and to him are all things. The honor, however, is shared with Jesus, as is evident from ) 7 1 -1 9 0 “tw://bible.*?id=46.8.6|AUTODETECT|”

I Corinthians 8:6) 1 1 -1 9 0 “tw://bible.*?id=51.1.16-51.1.17|AUTODETECT|”

Yet for us there is but one God, the Father, from whom all things came and for whom we live; and there is but one Lord, Jesus Christ, through whom all things came and through whom we live. ��25�� 7 1 -1 9 0 “tw://bible.?id=51.1.16-51.1.17|AUTODETECT|” Col. 1:16 17) 1 1 -1 9 0 0 .)) 1 1 2 8 0 “tw://bible.?id=58.12.2|AUTODETECT|” b. Jesus is presented as the author of their [the sons ] salvation. He is actually going ahead of them because he is the pioneer, the founder of salvation.��26�� In ) 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Hebrews 12:2) 1 1 -1 9 0 0 Jesus is called the author and perfecter of our faith. God made him pass through gruesome suffering to bring about perfection. It was God s will that his Son had to suffer in order to effect the salvation of many sons. And when the Son completed his suffering, he became the founder of their salvation. He received the appointment to lead the elect out of a life of slavery in sin to a life of eternal happiness in which they are considered sons and heirs with Christ.) 1 1 2 8 0 “tw://bible.?id=58.2.10|AUTODETECT|” c. The sequence in ) 7 1 -1 9 0 “tw://bible.*?id=58.2.10|AUTODETECT|” Hebrews 2:10) 1 1 -1 9 0 0 presents a transposition of four concepts, which can be put in the following scheme:��27��) 1 8 2 8 0 0 many sons to glory the author s suffering ) and and ) their salvation his perfection ) ) ) But how can Jesus be made perfect? He is without sin or blemish. The word perfect must be understood to mean achieving the highest goal. In the context of the Epistle to the Hebrews, the term to make perfect signifies that Jesus removed the sins of his people from the presence of God and thus by his sacrificial death on the cross consecrated the many sons. The perfection of Jesus, therefore, points to the work of salvation he performed on behalf of his people.��28�� In 10:14, for example, the author of the epistle writes that by one sacrifice he has made perfect forever those who are being made holy. ) 11. Both the one who makes men holy and those who are made holy are of the same family.

So Jesus is not ashamed to call them brothers.) This verse constitutes an explanation of the preceding thought, in that the work of perfecting the many sons is a work of holiness. This work of holiness is performed by and through the members of God s family: Jesus, the one who makes men holy, and those who are made holy. This verse clearly teaches the humanity of Jesus (by implying his identification with the human race) and alludes to his divinity (by noting his sanctifying work).) 1 1 2 8 0 “tw://bible.?id=43.1.29|AUTODETECT|” Jesus is the one who makes men holy, and he continues to do so until the end of time. He is the one who removes the sin of the world 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 0 ) and constantly serves as high priest on behalf of his people. The sanctification of his people is not an isolated event but a lifelong process. The path of sanctification lies in obedience to doing God s will, and that obedience is out of gratitude. But, we may ask, can holy people do God s will perfectly? A sixteenth-century catechism states, No. In this life even the holiest have only a small beginning of this obedience. ��29�� If we fall into sin, our holiness is soiled. However, there is no need to stay unclean, for Jesus Christ, who shares our human nature, stands ready to cleanse us and make us holy.) 1 1 2 8 0 “tw://bible.?id=40.28.10|AUTODETECT|” The bond of humanity that links the one who makes holy to those who are made holy is further defined by the word brothers. In this holy family the spiritual relationship supersedes the human aspect. Jesus died for his own people; he redeemed them from the curse of sin; he forgives their sins; he leads them to glory; and, because of his sacrificial work, he is not ashamed to give them the name brothers. The implication is that we, in turn, may call Jesus our brother. What a privilege to be called brothers of the Son of God! He who is seated at the right hand of the Majesty in heaven condescends to sinful man and unashamedly calls him brother 7 1 -1 9 0 “tw://bible.?id=40.28.10|AUTODETECT|” Matt. 28:10) 1 1 -1 9 0 “tw://bible.?id=43.20.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.17|AUTODETECT|” John 20:17) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 12. He says,) I will declare your name to my brothers;) in the presence of the congregation I will) sing your praises. ) 1 1 2 8 0 “tw://bible.?id=19.22.22|AUTODETECT|” To prove his bold assertion that Jesus calls his followers brothers, the author gleans a verse from the messianic twenty-second psalm. Interestingly, he puts the words of this particular text on the lips of Jesus and introduces the quotation with the words he says. In chapter 1 of Hebrews, God is the speaker; in chapter 2 Jesus utters verses from ) 7 1 -1 9 0 “tw://bible.?id=19.22.22|AUTODETECT|” Psalms 22:22) 1 1 -1 9 0 “tw://bible.?id=23.8.17-23.8.18|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=23.8.17-23.8.18|AUTODETECT|” Isaiah 8:17 18) 1 1 -1 9 0 0 (quoted in v. 13) with divine authority.) 1 1 2 8 0 “tw://bible.?id=19.22.23|AUTODETECT|” The Messiah proclaims the name of his brothers in the midst of the congregation that is, in the church. By calling attention to the place in which he will testify, the Messiah limits the appellation brothers to those who spiritually make up the church, the body of believers. The psalmist exhorts those who fear the Lord to praise him 7 1 -1 9 0 “tw://bible.?id=19.22.23|AUTODETECT|” Ps. 22:23) 1 1 -1 9 0 0 ), for he says:) 1 3 2 8 0 0 [The Lord] has not despised or disdained) the suffering of the afflicted one;) he has not hidden his face from him) 1 1 2 8 0 “tw://bible.?id=19.22.24|AUTODETECT|” but has listened to his cry for help. [) 7 1 -1 9 0 “tw://bible.?id=19.22.24|AUTODETECT|” Ps. 22:24) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” The Messiah is speaking not only in the first part of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Psalms 22) 1 1 -1 9 0 0 , well known because of Jesus words spoken on the cross, but also in the last part of the psalm. This Scripture is fulfilled by the Christ, who rejoices in the midst of his people, the church, of which he is the head. He defends his brothers, upholds them, and listens to their prayers. They can put their trust in him.) 1 4 2 8 0 0 13. And again,) I will put my trust in him. ) And again he says,) Here am I, and the children God has given me. ) 1 1 2 8 0 “tw://bible.?id=23.8.17-23.8.18|AUTODETECT|” At this point in the discussion, the writer turns to the prophecy of Isaiah and takes two lines from ) 7 1 -1 9 0 “tw://bible.?id=23.8.17-23.8.18|AUTODETECT|” Isaiah 8:17 18) 1 1 -1 9 0 0 . I will put my trust in him is the last part of verse 17; here am I, and the children God has given me forms the first portion of verse 18. Isaiah testifies that he will wait for the Lord, who is hiding his face from the house of Jacob. And the children God has given him are signs and symbols in Israel from the Lord Almighty, who dwells on Mount Zion. ) 1 1 2 8 0 “tw://bible.?id=23.7.14|AUTODETECT|” The context of these two citations is quite important. Chapters 7, 8, and 9 of Isaiah are decidedly messianic in tenor. For example, the name Immanuel occurs in ) 7 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” Isaiah 7:14) 1 1 -1 9 0 “tw://bible.?id=23.7.14-23.7.17|AUTODETECT|” and 8:8, 10. And the birth of a Son is mentioned in ) 7 1 -1 9 0 “tw://bible.?id=23.7.14-23.7.17|AUTODETECT|” Isaiah 7:14 17) 1 1 -1 9 0 0 and 8:1 4.) 1 1 2 8 0 “tw://bible.?id=10.22.3|AUTODETECT|” Also, the sentence I will put my trust in him was incorporated into psalm and spiritual Song of Solomon 7 1 -1 9 0 “tw://bible.?id=10.22.3|AUTODETECT|” II Sam. 22:3) 1 1 -1 9 0 “tw://bible.?id=19.18.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.18.2|AUTODETECT|” Ps. 18:2) 1 1 -1 9 0 “tw://bible.?id=23.12.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.12.2|AUTODETECT|” Isa. 12:2) 1 1 -1 9 0 0 ) and constituted part of the heritage of God s people.) 1 18 2 8 0 0 Further, the words of the prophet Isaiah become the words of Christ. The prophet and the Messiah say that they put their trust in God; the prophet and his children, as well as Christ and his brothers, stand before God. (The children the Lord gave Isaiah are the remnant of faithful Israel. The brothers of Jesus form the church.) As Isaiah was surrounded by his God-fearing countrymen, so Christ is in the midst of his people. And as the faithful remnant in Isaiah s day were God s sign and symbol in a world of unbelief, so the church today functions as lightbearer in a dark and sinful world. Thomas Benson Pollock prayed:) Jesus, with thy Church abide;) Be her Savior, Lord and Guide,) While on earth her faith is tried:) We beseech Thee, hear us.) May her lamp of truth be bright;) Bid her bear aloft its light) Through the realms of pagan night:) We beseech Thee, hear us.) ) Doctrinal Considerations in 2:10 13) Throughout chapter 2 God is the primary subject: he testified (2:4); he left nothing that is not subject to man (2:8); and he makes perfect the author of salvation (2:10).) The author of salvation is Jesus, crowned with honor and glory because of his suffering and death on behalf of his people.) The world of unbelief rejects the path of suffering and death that Jesus undertook, but in the sight of God Jesus course of action was most fitting.) Because of his sacrificial death on the cross, Jesus leads his people to glory and identifies himself with them. Together they form the family of God.) ) Greek Words, Phrases, and Constructions in 2:10 13) Verse 10) 1 1 2 8 0 “tw://bible.?id=58.7.26|AUTODETECT|” ������ the imperfect active indicative, third person singular impersonal use of ����� expresses that which is proper and acceptable. The same form occurs in ) 7 1 -1 9 0 “tw://bible.?id=58.7.26|AUTODETECT|” Hebrews 7:26) 1 1 -1 9 0 “tw://bible.?id=40.3.15|AUTODETECT|” . Consult ) 7 1 -1 9 0 “tw://bible.?id=40.3.15|AUTODETECT|” Matthew 3:15) 1 1 -1 9 0 “tw://bible.?id=46.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.13|AUTODETECT|” I Corinthians 11:13) 1 1 -1 9 0 “tw://bible.?id=49.5.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.5.3|AUTODETECT|” Ephesians 5:3) 1 1 -1 9 0 “tw://bible.?id=54.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.2.10|AUTODETECT|” I Timothy 2:10) 1 1 -1 9 0 “tw://bible.?id=56.2.1|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=56.2.1|AUTODETECT|” Titus 2:1) 1 1 -1 9 0 0 for other forms and usages.) 1 5 2 8 0 0 ������� the participle, in the aorist active accusative singular from �� (I lead, bring), agrees with the noun �x� ������. The aorist is ingressive.) �x� ������ as a compound (��� and ��), the term is related to the preceding participle. Gerhard Delling claims that ������ means the same thing as ��������� and refers to the crucifixion as the causative presupposition of ������. ��30��) Verse 11) A ������ the present tense of this participle in the active voice illustrates the work that Jesus progressively performs. The present passive participle ���������� shows that sanctification is a process whose implied agent is Jesus and whose subjects are the believers.) Verse 12) 1 1 2 8 0 “tw://bible.?id=19.22.22|AUTODETECT|” �������� since the word ������� is part of the quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.22.22|AUTODETECT|” Psalms 22:22) 1 1 -1 9 0 0 , the author of Hebrews employs this term instead of the more familiar ��������. In the Septuagint, including the Apocrypha, the word ������� occurs 100 times; by contrast, ��������, 225 times.��31��) 1 12 2 8 0 0 Verse 13) �������� the second perfect active participle in conjunction with ����� forms a future periphrastic construction.) 4. Jesus Is like His Brothers) 2:14 18) 14. Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death that is, the devil 15. and free those who all their lives were held in slavery by their fear of death.) In an earlier verse (2:11) the author of Hebrews has demonstrated that Jesus and his people belong to the same family; the implication is that Jesus has assumed our human nature.) Now the author indicates that the necessity of delivering his people from their enemies, death and Satan, meant that Jesus had to become man. He had to have a body of flesh and blood and had to be fully human in order to set his people free. Delivering his followers from the curse of sin and the clutches of the devil demanded nothing short of taking the place of those whom God had given him but who stood condemned because of their sin.) Bearing shame and scoffing rude,) In my place condemned He stood,) Sealed my pardon with His blood;) Hallelujah! What a Savior!) Philip P. Bliss) 1 1 2 8 0 “tw://bible.?id=58.4.15|AUTODETECT|” a. Because Jesus is divine, it would have been impossible for him to deliver us from sin unless he himself shared in our humanity. Jesus shared our human nature and, although he was sinless, lived a full life with its weaknesses, ills, desires, needs, and temptations 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Jesus became fully human in such a manner that he is related to us. He is our blood relative. In the original Greek the word order is reversed ; possibly this is an idiom. But the prominence of the word blood indicates that the ties that bind us are blood ties. We can say of Jesus that he is one of us. He is our brother.) 1 1 2 8 0 “tw://bible.?id=44.2.23-44.2.24|AUTODETECT|” b. God the Father desired that Jesus be born of the Virgin Mary, ordained that he should suffer and die, and set him free from the bondage of death by raising him from the dead 7 1 -1 9 0 “tw://bible.?id=44.2.23-44.2.24|AUTODETECT|” Acts 2:23 24) 1 1 -1 9 0 0 ). Thus God expressed his love toward his people by delivering his own Son to die a shameful death. And the Son willingly suffered and died in humiliation on behalf of his brothers and sisters, the members of the household of God.) 1 1 2 8 0 “tw://bible.?id=38.3.1-38.3.2|AUTODETECT|” c. The result of Christ s death is twofold: he conquered Satan and set his people free from the fear of death. Satan desired the destruction of God s creation in general and man in particular. After the fall Satan had the power of death over Adam and his descendants and used death as a weapon against us. He had the privilege of coming before God in heaven to accuse the believers 7 1 -1 9 0 “tw://bible.?id=38.3.1-38.3.2|AUTODETECT|” Zech. 3:1 2) 1 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” ), and stood ready to execute the verdict pronounced upon the guilty and to destroy man, who was condemned to death. He, the murderer from the beginning 7 1 -1 9 0 “tw://bible.?id=43.8.44|AUTODETECT|” John 8:44) 1 1 -1 9 0 0 ), desired man s death in the fullest sense of the word: physical death and spiritual death (separation from God). He wanted to serve as the angel of death by wielding the power of death.) 1 1 2 8 0 0 However, not Satan but God pronounced the curse of death on the human race when Adam and Eve fell into sin. And Satan, who is an angel created by God, is a servant of God. Without permission from God, Satan is unable to do anything.) 1 1 2 8 0 “tw://bible.?id=58.1.2|AUTODETECT|” Jesus, the Son of God, was present at creation, for through him God made the universe 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 0 ). He alone would be able to destroy Satan, and he could do this by means of his death on the cross. That is, Jesus defeated Satan by using the weapon of death. Jesus paid the penalty of sin by giving his life and set us free from the curse of death. And by paying this penalty for us, Jesus took the weapon of death out of Satan s hands. Jesus took away the fear of death.) 1 1 2 8 0 “tw://bible.?id=45.8.38-45.8.39|AUTODETECT|” d. Of course, all men die, including believers, so that Satan still appears to rule supreme. However, the curse of God no longer rests upon the family of God, for Jesus removed it. All those who are his people no longer fear death, for they are free from the bondage of death. We know that nothing, not even death, can separate us from the love of God that is in Christ Jesus our Lord 7 1 -1 9 0 “tw://bible.?id=45.8.38-45.8.39|AUTODETECT|” Rom. 8:38 39) 1 1 -1 9 0 0 ). By contrast, all those who do not know Jesus as their Lord and Savior face eternal death and thus are eternally held in slavery. Only Jesus sets man free from this slavery.) 1 1 2 8 0 “tw://bible.?id=66.1.18|AUTODETECT|” Since the death of Jesus on Calvary s cross, death has lost its power and its effect. Through death the Christian enters not hell but heaven. And because Jesus human body was resurrected, the believer s body also shall come forth from the grave in the last day. The believer knows the words of Jesus: I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 16. For surely it is not angels he helps, but Abraham s descendants.) The author of Hebrews is bringing his discourse on Jesus superiority to angels to a conclusion. He does so by appealing to a self-evident truth: Jesus redeems not angels but the spiritual descendants of the father of believers, Abraham. The name Abraham obviously must be understood to mean that all those who put their faith in Jesus are Abraham s descendants.) The translations of this verse vary because of the main verb in the sentence. For example, the King James Version reads, For verily he took not on him the nature of angels; but he took on him the seed of Abraham. And the Revised Standard Version says, For surely it is not with angels that he is concerned but with the descendants of Abraham. ��32�� The New International Version, on the other hand, translates, For surely it is not angels he helps, but Abraham s descendants. ) If Jesus had been an angel, he would be expected to come to the aid of fellow angels.

But he helps men instead, thereby giving ample proof of his identity.��33�� As the God-man he has come to help Abraham s spiritual children because he has identified himself with them. Jesus is the author not of the salvation of angels, but of the salvation of Abraham s descendants. And they receive his help.) 17. For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people.) In this verse the writer of Hebrews explains the necessity of Christ s identification with man. In order to be of help to sinful man, Jesus had to become like his brothers in all but one way: he was sinless. Full identification was necessary; he was under divine obligation to become like his brothers.

In a sense the author of Hebrews repeats himself, for earlier in chapter 2 he has introduced the thought of identity (vv. 9, 14, 15). But now he shows that Jesus had to become man in order to assume his role as a merciful and faithful high priest.) In this verse the term high priest occurs for the first time in Hebrews. In no other book of the New Testament is Jesus described as high priest. Only in Hebrews is the doctrine of Jesus high priesthood fully developed (2:17 18; 3:1; 4:14 16; 5:1 10; 6:20; 7:14 19, 26 28; 8:1 6; 9:11 28; 10). The writer calls attention to two of Jesus high-priestly characteristics: mercy and faithfulness (see 7:26 for additional characteristics).��34��) 1 1 2 8 0 “tw://bible.?id=40.5.7|AUTODETECT|” a. The adjective merciful occurs only twice in the New Testament: once in the Beatitudes 7 1 -1 9 0 “tw://bible.?id=40.5.7|AUTODETECT|” Matt. 5:7) 1 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” ) and once in ) 7 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” Hebrews 2:17) 1 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” . In Matthew we read that mercy is to be expressed from man to man; those who practice mercy are promised the mercy of God. In ) 7 1 -1 9 0 “tw://bible.?id=58.2.17|AUTODETECT|” Hebrews 2:17) 1 1 -1 9 0 0 , Jesus is depicted as the high priest who represents man before God, averts God s wrath, heals the brokenhearted, lifts up the fallen, and ministers to the needs of his people.) 1 2 2 8 0 0 b. Whereas mercy is directed to man, faithfulness is directed to God. Jesus is a faithful high priest in service to God. Westcott aptly remarks that the word faithful actually has two meanings: a person is faithful in performing his duties and is trustworthy toward persons who rely on him.��35�� Usually the two meanings merge.) After noting these two characteristics of Christ s high priesthood, the author mentions the purpose of Christ s high priesthood: he makes atonement for his people.��36�� The term atonement is a theological one with profound meaning; it is often explained by other, even more difficult, terms such as propitiation and expiation. ) 1 1 2 8 0 “tw://bible.*?id=45.5.1|AUTODETECT|” In the context of Hebrews the word atonement means that Jesus as high priest brought peace between God and man. God s wrath was directed toward man because of his sin, and man because of sin was alienated from God. Jesus became high priest. And as the high priest once a year on the Day of Atonement entered the Holy of Holies, he sprinkled blood first for himself and then for the people to remove (literally, to cover) sin. In the same way, Jesus offered himself so that the shedding of his blood covered our sins. Thus we might be acquitted, forgiven, and restored.

Jesus brought God and man together in inexpressible harmony. In the words of Paul, Since we have been justified through faith, we have peace with God through our Lord Jesus Christ 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.10|AUTODETECT|” The marvel of it all is that in the act of reconciliation God himself took the initiative. God, although angry because of man s sin, appointed his Son to become high priest and sacrifice in order to remove sin by his death on the cross. Thus, through Christ the relationship between God and man is restored. For if, when we were God s enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! 7 1 -1 9 0 “tw://bible.?id=45.5.10|AUTODETECT|” Rom. 5:10) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 18. Because he himself suffered when he was tempted, he is able to help those who are being tempted.) That Jesus humanity is genuine can be demonstrated, says the author of Hebrews, by the fact that Christ was tempted. He personally experienced the power of sin when Satan confronted him and when the weaknesses of our human nature became evident. Jesus experienced hunger when he was tempted by Satan in the wilderness, thirst when he asked the woman at Jacob s well for water, weariness when he slept while the storm raged on the Sea of Galilee, and sorrow when he wept at the grave of Lazarus.) As high priest, through his sacrificial work, Jesus removed the curse of God that rested on man. Because of the forgiveness of sin, God s love flows freely to the redeemed, and Jesus stands ready to help. Those who are being tempted may experience the active support of Jesus. They can expect nothing short of perfect understanding from Jesus, because he himself suffered when he was tempted.) 1 1 2 8 0 “tw://bible.?id=42.7.48|AUTODETECT|” Of course, Jesus did not share with us the experience of sin; instead, because of his sinlessness, Jesus fully experienced the intensity of temptation. He is able and willing to help us oppose the power of sin and temptation. As he said to the sinful woman in the house of Simon the Pharisee, Your sins are forgiven.& Go in peace 7 1 -1 9 0 “tw://bible.?id=42.7.48|AUTODETECT|” Luke 7:48) 1 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.7.50|AUTODETECT|” 50) 1 1 -1 9 0 0 ), so also Jesus shows his mercy, peace, and love to us. He is our sympathetic High Priest.) 1 2 2 8 0 0 ) Doctrinal Considerations in 2:14 18) 1 1 2 8 0 “tw://bible.?id=43.12.31|AUTODETECT|” Now the prince of this world will be driven out, said Jesus when he predicted his death after his triumphal entry into Jerusalem on Palm Sunday 7 1 -1 9 0 “tw://bible.*?id=43.12.31|AUTODETECT|” John 12:31) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 Jesus became fully human like his brothers, yet remained the Son of God. Athanasius formulated this doctrine in creedal form:) 30. For the right faith is that we believe and confess that our Lord Jesus Christ, the Son of God, is God and man.) 31. God of the substance of the Father, begotten before the worlds; and man of the substance of his mother, born in the world.) 32. Perfect God and perfect man, of a reasonable soul and human flesh subsisting.) 33. Equal to the Father as touching his Godhead, and inferior to the Father as touching his manhood.) 34.

Who, although he is God and man, yet he is not two, but one Christ.) The writer of Hebrews develops progressively the doctrine of Christ s high priesthood.��37�� In 2:17 we read that Jesus had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest (italics added). In 5:10 the writer says that once Jesus was made perfect, he was designated by God to be high priest (italics added). And after Jesus had entered the inner sanctuary, he & bec[a]me a high priest forever (6:20; italics added).) ) Greek Words, Phrases, and Constructions in 2:14 18) Verse 14) ������������ the perfect active indicative, third person singular, from �������� (I share, take part, contribute) shows the continued sharing of flesh and blood by every generation from the days of Adam until the present.) ����������� the form of this adverb occurs only once in the New Testament, although it is frequently used in other literature. It is translated similarly, and it is used in situations where no differentiation is intended. ��38��) 1 1 2 8 0 “tw://bible.?id=58.7.13|AUTODETECT|” �������� the aorist active indicative, third person singular, of ������ (I share, participate) is synonymous with ��������. The aorist points to a definite time in history. It is followed by the partitive genitive ��� �P���. Also see ) 7 1 -1 9 0 “tw://bible.?id=58.7.13|AUTODETECT|” Hebrews 7:13) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.15.26|AUTODETECT|” ��������� the verb in the aorist active subjunctive, third person singular, conveys the meaning destroy, abolish, bring to an end. The subjunctive is expressed in a purpose clause introduced by 4��; the aorist indicates a single occurrence. See the parallel verses of ) 7 1 -1 9 0 “tw://bible.?id=46.15.26|AUTODETECT|” I Corinthians 15:26) 1 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.8|AUTODETECT|” II Thessalonians 2:8) 1 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=55.1.10|AUTODETECT|” II Timothy 1:10) 1 1 -1 9 0 0 .) 1 15 2 8 0 0 Verse 15) ������� the aorist active subjunctive, third person singular of �������� (I free, release) is a compound verb expressing an intensive meaning the verb ������ means I change. ) Verse 16) ������������ the compound verb has a directive sense: �� points to the goal in giving aid and ���������� denotes the act of receiving support. The verb is translated to take hold of, grasp, catch, but in a figurative sense it means to be concerned with, take an interest in, help. It is used of God, who takes the hand of his people in order to help them.��39��) Verse 17) E��� this adverb occurs fifteen times in the New Testament, six of which are in Hebrews (2:17; 3:1; 7:25; 8:3; 9:18; 11:19). The word is a compound of the neuter relative pronoun referring to place or fact and the suffix -���, which signifies motion away from a place. It is translated for this reason ; that is, from the available information the following conclusion is drawn. ) d������ the imperfect active indicative, third person singular, of @����� (I owe, must, ought) is followed by the aorist passive infinitive A��������� (to be made like). The word signifies that because of law, duty, custom, or convention, an obligation is placed on a person to attend to a matter under consideration.

A distinction, then, between @����� and ��� is that the first expresses obligation; the second, necessity.) 1��������� the present tense of the infinitive indicates that the work of atoning is a continuing activity. Man is being reconciled to God. Says Westcott, The love of God is the same throughout; but He cannot in virtue of His very nature welcome the impenitent and sinful: and more than this, He cannot treat sin as if it were not sin. ��40��) ��� ���� contrasted with �x ���� (the nation, the people), the word generally refers to God s elect people.) Verse 18) �������� from the verb ����� (I suffer), the perfect active indicative, third person singular, brings out the lasting effect of Jesus suffering.) ���������� the author of Hebrews has a penchant for using participles describing Jesus and his people (see 2:11). The aorist passive, nominative masculine singular ���������� points to the earthly ministry of Jesus in general and to his temptation in the desert in particular. The present passive ������������� (dative plural), on the other hand, points to the continued and varied temptations God s people endure.) �������� in light of the immediate context (2:16), the aorist infinitive of ������ (I help, come to the aid of) is a synonym of ������������.) Summary of Chapter 2) The Epistle to the Hebrews is characterized by teaching and pastoral admonition the writer is a teacher and a pastor. As a spiritual overseer he constantly admonishes his readers to listen attentively and obediently to God s Word.

He shows a genuine concern for the spiritual well-being of the recipients of his letter.) 1 1 2 8 0 “tw://bible.?id=19.8.0|AUTODETECT|” One of those readers perhaps asked if Jesus, the divine Son of God, is unacquainted with human nature. The answer is given in the form of a lengthy quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” . Jesus was made a little lower than the angels but now, because of his death, resurrection, and ascension, is crowned with glory and honor. Jesus fulfilled the words of ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 0 and through this fulfillment has obtained salvation for his people. No angel could have fulfilled the task that Jesus accomplished by tast[ing] death for everyone. He is one with his brothers because together they constitute the family of God. Jesus, the Son of God, is truly human and fully identifies with his brothers. Because of this identity, Jesus has become a merciful and faithful high priest in service to God. He sets his people free from sin and stands with them in their times of trial and temptation. Jesus sympathetically and at the same time intimately understands the problems believers face.) 1 7 2 8 0 0 ) ) ) ) 1 Throughout the epistle the following names are used: Son (1:2, 5, 8; 3:6; 5:8; 7:28); Lord (2:3; 7:14); Jesus (2:9; 3:1; 6:20; 7:22; 10:19; 12:2, 24; 13:12, 20); Christ (3:6, 14; 5:5; 6:1; 9:11, 14, 24, 28; 11:26); Jesus Christ (10:10; 13:8, 21); Jesus the Son of God (4:14); and the Son of God (6:6; 7:3; 10:29). See the section on divine names in B. F. Westcott s Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1950), pp. 33 35.) 2 The author constantly includes himself in the admonitions by using the first person plural verb forms. He recognizes his own frailty and avoids claiming spiritual superiority for himself.) 3 The verb drift away may be a nautical term.) 1 1 2 8 0 “tw://bible.?id=5.33.2|AUTODETECT|” 4 The Septuagint adds the words on his right hand angels were with him to ) 7 1 -1 9 0 “tw://bible.?id=5.33.2|AUTODETECT|” Deut. 33:2) 1 1 -1 9 0 0 . Also, the Targum, the Midrash, the Talmud, and liturgical hymns sung in the ancient synagogues reflect the view that angels mediated the law. See Franz Delitzsch, Commentary on the Epistle to the Hebrews, 2 vols. (Edinburgh: Clark, 1877), vol. 1, p. 96.) 1 1 2 8 0 0 5 Otto Michel, Der Brief an die Hebr�er, 10th ed. (G�ttingen: Vandenhoeck and Ruprecht, 1957), p. 63.) 1 1 2 8 0 “tw://bible.?id=58.9.13-58.9.14|AUTODETECT|” 6 The hermeneutical principle a minore ad maius (from the lesser to the greater) was originally formulated by Rabbi Hillel (died c. a.d. 20) as qal wa-homer (light and heavy). The implication is that particulars that are applicable in the case of minor things certainly hold true for major things. See, for example, ) 7 1 -1 9 0 “tw://bible.?id=58.9.13-58.9.14|AUTODETECT|” Heb. 9:13 14) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 7 Westcott, Hebrews, p. 39.) 8 Bauer, p. 748.) 9 John Calvin, Epistle to the Hebrews (Grand Rapids: Eerdmans, 1949), p. 56.) 10 The diagram is from Pierre Auffret, Note sur la structure litt�raire d HB II. 1 4, NTS 25 (1979): 177. Used by permission of Cambridge University Press.) 11 Westcott, Hebrews, p. 37.) 1 1 2 8 0 “tw://bible.?id=5.32.0|AUTODETECT|” 12 See P. W. Skehan, A Fragment of the Song of Moses 7 1 -1 9 0 “tw://bible.?id=5.32.0|AUTODETECT|” Deut. 32) 1 1 -1 9 0 “tw://bible.?id=18.1.6|AUTODETECT|” ) from Qumran, BASOR 136 (1954): 12 15. The R.S.V., JB, and NAB have the reading sons of God. The footnote in the JB explains: The sons of God are the angels, ) 7 1 -1 9 0 “tw://bible.?id=18.1.6|AUTODETECT|” Job 1:6) 1 1 -1 9 0 “tw://bible.?id=19.29.1|AUTODETECT|” +, the heavenly courtiers, cf. v. 43 and ) 7 1 -1 9 0 “tw://bible.?id=19.29.1|AUTODETECT|” Psalms 29:1) 1 1 -1 9 0 “tw://bible.?id=19.82.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.82.1|AUTODETECT|” 82:1) 1 1 -1 9 0 “tw://bible.?id=19.89.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.89.6|AUTODETECT|” 89:6) 1 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” , cf. Tb 5:4+; in this context they are the guardian angels of the nations, cf. ) 7 1 -1 9 0 “tw://bible.?id=27.10.13|AUTODETECT|” Daniel 10:13) 1 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” +. But Yahweh himself takes care of Israel, his chosen one, cf. ) 7 1 -1 9 0 “tw://bible.?id=5.7.6|AUTODETECT|” Deuteronomy 7:6) 1 1 -1 9 0 0 +. God Greek; Hebr. Israel. ) 1 3 2 8 0 0 13 John Brown, An Exposition of Hebrews (Edinburgh: Banner of Truth Trust, 1961), p. 93.) LXX Septuagint) 14 Many translations have adopted this explanation. See, among others, the NASB, NAB, NEB, JB, MLB, GNB, and R.S.V..) 1 1 2 8 0 “tw://bible.?id=19.8.6|AUTODETECT|” 15 The clause you made him ruler over the works of your hands 7 1 -1 9 0 “tw://bible.?id=19.8.6|AUTODETECT|” Ps. 8:6) 1 1 -1 9 0 “tw://bible.?id=19.8.7|AUTODETECT|” ) is omitted because of the distinct probability that the longer reading may be the result of scribal enlargement of the quotation 7 1 -1 9 0 “tw://bible.?id=19.8.7|AUTODETECT|” Ps. 8:7) 1 1 -1 9 0 0 LXX). Bruce M. Metzger, A Textual Commentary on the Greek New Testament (London and New York: United Bible Societies, 1975), pp. 663 64.) 1 2 2 8 0 0 16 See the NEB, GNB, and Moffatt.) 17 Westcott, Hebrews, p. 42.) 1 1 2 8 0 “tw://bible.?id=58.2.6|AUTODETECT|” 18 In a perceptive article ( The Son of Man in the Epistle to the Hebrews, ExpT 86 [11, 1975]: 328 32) Pauline Giles writes, The fact that the Son of Man is not used outside the gospels as a title for Jesus, except in the passage under consideration [) 7 1 -1 9 0 “tw://bible.?id=58.2.6|AUTODETECT|” Heb. 2:6) 1 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” ], in Stephen s vision recorded in ) 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” Acts 7:55) 1 1 -1 9 0 “tw://bible.?id=44.7.56|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.7.56|AUTODETECT|” 56) 1 1 -1 9 0 0 , and in the Apocalypse, does not necessarily imply that it was unknown or unimportant. See also Simon J. Kistemaker, The Psalm Citations in the Epistle to the Hebrews (Amsterdam: Van Soest, 1961), pp. 81 82.) 1 2 2 8 0 0 19 Brown, Hebrews, p. 101.) 20 Johannes Behm, TDNT, vol. 1, p. 677. Also consult Erich Tiedtke, NIDNTT, vol. 2, p. 271; SB, vol. 1, p. 751; and Bauer, p. 157.) 1 1 2 8 0 “tw://bible.?id=58.2.9|AUTODETECT|” 21 Some translations (JB, NEB) provide an explanatory footnote on this point. And some commentators have chosen the reading apart from God as the original text. Among them is Hugh Montefiore, The Epistle to the Hebrews (New York and Evanston: Harper and Row, 1964), pp. 58 59. Gunther Zuntz, in his Schweich lectures published in The Text of the Epistles (London: Oxford University Press, 1953), pp. 34 35, argues cogently for the adoption of the reading apart from God. In his opinion, the accepted reading yields what can only be called a preposterous sense in stating that Jesus suffered through the grace of God. Also see J. K. Elliott, Jesus apart from God 7 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” Heb. 2:9) 1 1 -1 9 0 0 ), ExpT 83 (11, 1972): 339 41; and R. V. G. Tasker, The Text of the Corpus Paulinum, NTS 1 (3, 1954 55): 180 91.) 1 31 2 8 0 0 22 Metzger, Textual Commentary, p. 664. Also consult F. F. Bruce, The Epistle to the Hebrews, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1964), p. 32, n. 15. Conjectures, of course, have been proposed before. F.

Bleek, in Der Brief an die Hebr�er (Berlin: Dummler, 1828 40), suggested that the Greek text of the original was not very clear, so that a scribe who was copying the word made a mistake by reading one expression for another.) 23 Calvin, Hebrews, p. 61.) 24 Bauer, p. 298.) Bov Jose M. Bover, Novi Testamenti Biblica Graeca et Latina, 4th ed.) Nes-Al Eberhard Nestle; Kurt Aland, rev., Novum Testamentum Graece, 26th ed.) BF British and Foreign Bible Society, The New Testament, 2d ed.) KJV King James Version) RV Revised Version) ASV American Standard Version) TR Textus Receptus: The Greek New Testament According to the Majority Text) WH B. F. Westcott and Fenton Hort, The New Testament in the Original Greek) R.S.V. Revised Standard Version) NEB New English Bible) NIV New International Version) MLB The Modern Language Bible) NAB New American Bible) JB Jerusalem Bible) 25 Philip Edgcumbe Hughes, R. C.

H. Lenski, Ceslaus Spicq, and Westcott directly and indirectly quote or borrow from Thomas Aquinas, who describes God as the efficient cause and the final cause of all things. Says Hughes, All creation flows from God and all creation flows to God. Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1977), p. 98.) 26 Hans Bietenhard, NIDNTT, vol. 1, p. 168; Gerhard Delling, TDNT, vol. 1, p. 488. Translations vary: their leader in the work of salvation (NAB); the leader who would take them to their salvation (JB); the leader who delivers them (NEB); the pioneer of their salvation (R.S.V.); and the Leader of their salvation (MLB).) 27 John Albert Bengel, Gnomon of the New Testament, ed. Andrew R.

Fausset, 7th ed., 5 vols. (Edinburgh: Clark, 1877), vol. 4, p. 360.) 28 The group of words related to the verb perfect occurs in the Epistle to the Hebrews rather frequently (nineteen times). The verb to make perfect is used nine times in this epistle (2:10; 5:9; 7:19, 28; 9:9; 10:1, 14; 11:40; 12:23) out of twenty-four occurrences in the entire New Testament.) 29 Heidelberg Catechism, answer 114.) 30 TDNT, vol. 1, p. 488, n. 4.) 31 Lothar Coenen, NIDNTT, vol. 1, p. 292.) 32 Other versions read takes to himself (NEB) or took to himself (JB). The NASB broke rank and translated, For assuredly He does not give help to angels, but He gives help to the seed of Abraham. In Sir. 4:11 the same Greek verb is used: Wisdom exalts her sons and gives help to those who seek her (R.S.V.).) 33 Montefiore, Hebrews, p. 66.) 34 R. C. H.

Lenski, following Martin Luther, translates the adjective merciful as a predicate and the word faithful as an attributive. Hence he was obliged in all respects to be made like his brothers in order to be merciful and a faithful High Priest.& The Interpretation of the Epistle to the Hebrews and of the Epistle to James (Columbus: Wartburg, 1946), p. 92.) 35 Westcott, Hebrews, p. 57.) 36 A study on the word atonement by C. H. Dodd (JTS 32 [1931]: 352 60) elicited strong reactions from Leon Morris (ExpT 62 [1951]: 227 33) and R. R. Nicole (WTJ 17 [1955]: 117 57).) 37 Bengel, Gnomon, vol. 4, pp. 367 68.) 38 Bauer, p. 621.) 1 1 2 8 0 “tw://bible.?id=58.2.16|AUTODETECT|” 39 Delling, in TDNT, vol. 4, p. 9, says that the verb in ) 7 1 -1 9 0 “tw://bible.?id=58.2.16|AUTODETECT|” Heb. 2:16) 1 1 -1 9 0 0 means to draw someone to oneself to help, and thus to take him into the fellowship of one s own destiny.) 1 2 2 8 0 0 40 B. F. Westcott, The Epistles of Saint John (Grand Rapids: Eerdmans, 1966), p. 87.) )