Hebrews 2

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“THE EPISTLE TO THE HEBREWS”

Chapter Two

The author interrupts his comparison of Christ with angels with his first of six warnings in this epistle: a warning against drifting by neglecting our great salvation (Hebrews 2:1-4). He then illustrates Jesus' superiority to angels by being made lower than the angels, whereby He became the perfect captain of our salvation and a merciful and faithful High Priest (Hebrews 2:5-18).

POINTS TO PONDER

The very real danger of drifting and neglecting our salvation
Man’s fall from his exalted position over creation
Jesus’ humanity and its impact on His role as Savior and High Priest

REVIEW

What are the main points of this chapter?- A warning against drifting - Hebrews 2:1-4- Jesus’ superiority over the angels by virtue of His humanity

Hebrews 2:5-18

How can we avoid drifting away? (Hebrews 2:1)- By giving earnest heed to the things we have heard
What proves we cannot escape judgment if we neglect our great salvation? (Hebrews 2:2-3)- Disobedience to angels was punished, much more so if we neglect the Lord Himself
How was this great salvation revealed and confirmed to us? (Hebrews 2:3-4)- Spoken by the Lord Himself at first

Confirmed by those who heard Him (i.e., the apostles)
God bearing witness through signs, wonders, miracles, and gifts of the Holy Spirit

What does Psalms 8:4-6 reveal about the creation of man? (Hebrews 2:6-8)- He was made lower than angels, but placed over all God’s works
Has man maintained his authority over all things? (Hebrews 2:8)- No, now we do not see all things put under him
List eight reasons Jesus was made lower than angels (became flesh). (Hebrews 2:9-18)- To taste death for every one

To bring many sons to glory
To be made perfect through sufferings
To destroy the devil who had the power of death
To release those subject to bondage through fear of death
To give aid to the seed of Abraham
To be a merciful and faithful High Priest
To aid those who are tempted, having suffered temptation Himself HEBREWS CHAPTER TWOThe Superiority of the New Dispensation.SUMMARY.–The Danger of Neglecting the Great Salvation; the Salvation Offered by Christ. The Superiority of Christ to the Angels Further Shown. Christ, the Divine Man, Put Over All Things. Fitted to be Our Savior by Taking upon Himself Humanity; and by Suffering. Hence, He Took Not the Nature of Angels, But Became the Seed of Abraham. He, a Tempted and Suffering Savior, Can Succor Us Who Suffer and Are Tempted. 1-4. Therefore we ought to give the more earnest heed. Because the message to us is spoken, not by angels or prophets, but by the Son of God. To the things which we have heard. To Christ’s gospel, and to his words of instruction. Lest . . . we should let them slip.

Lest we should let them slip from us because we drift away from them and refuse to heed them. 2. For if the word spoken by angels. The Jewish law. See notes on Acts 7:53 and Galatians 3:19. The law was given through the medium of angels, as was confessed by the Jews. See Josephus, Antiq.

XV: 5, section 3. Was steadfast. Confirmed by a penalty upon transgressors. Every transgression. Nothing is plainer in all Jewish history than that obedience to the law was rewarded and disobedience punished. 3. How shall we escape.

How then, if this was true of the law, can we hope to escape if he neglect the message of the Son? So great salvation. Not a temporal, but an eternal salvation, the salvation of the gospel. Begun to be spoken by the Lord. More especially after his death and resurrection when he bade his disciples go into all the world and preach the gospel to every creature. Was confirmed to us.

If Paul was the writer of Hebrews he places himself in the position of the church, for elsewhere he tells us plainly that he received the gospel from the Lord himself. The apostles who had heard and seen the risen Christ first proclaimed his gospel publicly on Pentecost, an event evidently alluded to in this passage. 4. God bearing them witness. God bore witness to the truth of their words by the signs and wonders of Pentecost. He also bore witness afterwards by giving them miraculous powers, and by the extraordinary gifts of the Holy Spirit. Note that when he Law was given on Sinai God bore witness by signs and wonders.

Also when the gospel, the message of Christ, was given on Mt. Zion God bore witness with signs and wonders. 5-12. The world to come. Literally, “the inhabited earth in the future.” The Jewish dispensation was called by the Jews “the present world.” A dispensation following it would be “the world to come.” The reference is rather to the future gospel ages than to the eternal world. These are not subjected to the angels. 6. But one in a certain place. David, in Psalms 8:4 . 7. Thou madest him a little lower than the angels.Man, for the time, was made lower than the angels. Yet he was crowned, as the Psalmist tells us, with glory and honor, and given dominion. 8.

Thou hadst put all things in subjection under his feet. This introduces the point of the quotation. It declares that all things have been made subject to man. But we do not see our race in dominion over the heavens, the powers of nature and eternal world. 9. But we see Jesus. Jesus is the solution of the problem. He was made while in the flesh on earth apparently lower than the angels, and suffered death, but he, the Son of Man, who died as mortals die, the now glorified man, has “all power in heaven and in earth” . Through him, the Son of Man, all things are subjected to glorified humanity.

Taste death for every man. To die. He became man in order that he might die for every man, and because of the suffering of death was crowned . It was after his suffering that “all power was given unto his hands.” Compare 1 Corinthians 15:27 Ephesians 1:20 Philippians 3:21 . 10. For it became him. It became God, was fitting, and God’s purpose. For whom are all things. God, who is over all and possesses all.

Paul uses this expression Romans 11:36 Colossians 1:6 Colossians 1:1 1 Corinthians 8:6 . The captain of their salvation. Christ, a Prince and a Leader. Perfect. Not perfect in holiness, for he was sinless, but perfectly fitted to be our Savior. To this end it was needful that he should also suffer as one of our race. 11. Both he that sanctifieth. He who makes men holy by purging them of their sins, and those who are made holy are all of one.

Are made of one nature because he took our nature and suffered. Hence he is not ashamed to call all the saved, though they are mortals, by the name of brethren. This is done in the Hebrew Scriptures . The language quoted from the Psalm is ascribed to Christ, but is addressed to God. The point is that the speaker calls the worshipers brethren. 12. In the midst of the church. In the Psalm “Congregation” is the term used. The Revision has so rendered it here. 13-15. And again. A quotation is now given from Isaiah 8:17 , in which the Messiah is represented associating himself with the saints as all children of God. The point is that Christ makes himself the brother of the saved. Isaiah 8:17 Isaiah 8:18 are quoted in order to give this point clearly. 14. He himself likewise.

As these children are all mortal he, though divine, took on himself our mortality. He did this, that through death he might bring to nought the power of him who first brought death on our race. It was needful that he be clothed with mortality in order to die, and needful to die in order to deliver men from the power of sin and give them a glorious hope. 15. That he might deliver them. Not only from sin, which gives death its sting, but from all fear of death by giving the hope of a blessed life to come. 16-18. He took not the nature. He did not lay hold of an angel form in order to save angels, but the human form and nature, in order to be our Savior. He chose to be the seed of Abraham, being the Son of Mary, a descendant of Abraham. 17. It behoved him to be made like his brethren. Hence, for the reasons given above, it was necessary that he take our nature.

A merciful and faithful high priest. To be our high priest he must be in full sympathy with us, having experienced our trials and our sufferings. To make propitiation. As our high priest he made atonement for us. Conscious of all our frailties he intercedes for us. In him, the Divine man, all who are found in him are justified before God. 18.

In that he suffered, he is able to sympathize with all who suffer and to succor all who have trials and need help. These two chapters show that Christ is higher than the angels, and hence that the gospel is superior in its demands to the Law. They show that to Christ as the Son of Man, subjected to death, and glorified, all things have been subjected; that he becomes a brother to the saints, and that he took our nature, suffered and tasted death, in order that he might become a faithful and merciful high priest, touched with a feeling of our infirmities, able to make atonement for us, and to come to us with an Elder Brother’s help in every time of need.Hebrews 2 Verse 1

ִיὰ פןῦפן. Because we are heirs of a better covenant, administered not by Angels but by a Son, to whom as Mediator an absolute dominion is to be assigned. הוῖ. The word implies moral necessity and not mere obligation. The author never loses sight of the fact that his purpose was to warn as well as to teach. נוסיףףןפ�סשע נסןף�קוים. If the command to “ take heed to thyself, and keep thy soul diligently, lest thou forget the things that thine eyes have seen” (Deuteronomy 4:9), came with awful force to those who had only received the Law by the disposition of Angels, how much “ more abundantly” should Christians attend to Him of Whom Moses had spoken to their fathers? (Acts 3:22). פןῖע ἀךןץףטוῖףים, “to the things heard,” i.e. to the Gospel. ל�נןפו, “lest haply.” See Hebrews 3:12, Hebrews 4:1. נבסבסץῶלום. This is the 2nd aor. subj. pass. of נבסבס�ש. In classical Greek it would be spelt סס. There are no such verbs as נבסבῤῥץ�ש, נבסבῤῥ‎ש, or נבסבῤῥ‎חלי, which seem to be mere fictions of grammarians. The meaning is “should drift away from them.” Wiclif rendered the word more correctly than the A.V. which here follows the Genevan Bible of 1560—“ lest peradventure we fleten away.” The verb thus resembles the Latin praetervehi. The metaphor is taken from a boat which having no “ anchor sore and steadfast,” slips its anchor, and as Luther says in his gloss, “ before her landing shoots away into destruction” (Proverbs 3:21 LXX. ץἱὲ לὴ נבסבῤῥץῇע). It is obvious that these Hebrew converts were in great danger of “ drifting away” from the truth under the pressure of trial, and in consequence of the apathy produced by isolation and deferred hopes (Hebrews 3:6, Hebrews 6:11, Hebrews 10:25; Hebrews 10:36-37, Hebrews 12:1-3). Verses 1-4 1– 4. A SOLEMN WARNING AND Verses 1-18 CH. 2. A SOLEMN WARNING AND (1– 4). CHRIST’ S FOR THE AND OF MANKIND DOES NOT HIS PRE- OVER ANGELS (5– 13), BUT WAS FOR THE OF HIS HIGH- WORK (14– 18) Verse 2
וἰ ד�ס. An argument a minori ad majus, of which indeed the whole Epistle is a specimen. It was the commonest form assumed by the Rabbinic interpretation of Scripture and was the first of the seven exegetic rules of Hillel, who called it “ light and heavy.” ὁ היʼ ἀדד�כשם כבכחטוὶע כ�דןע. The “ by” is not ὑנὸ but הי�, i.e. “ by means of,” “ through the instrumentality of.” The presence of Angels at Sinai is but slightly alluded to in the O. T. in Deuteronomy 33:2; Psalms 68:17; but these allusions had been greatly expanded, and were prominently dwelt upon in Rabbinic teaching— the Talmud, Targums, Midrashim, &c.— until, at last, we find in the tract Maccoth that God was only supposed to have uttered the First Commandment, while all the rest of the Law was delivered by Angels. This notion was at least as old as Josephus, who makes Herod say that the Jews “ had learned of God through Angels” the most sacred part of their laws (Jos. Antt. xv. 5, § 3). The Alexandrian theology especially, impressed with the truth that “ no man hath seen God at any time” (comp.

Exodus 33:20), eagerly seized on the allusions to Angels as proving that every theophany was only indirect, and that God could only be seen through the medium of Angelic appearances. Hence the Jews frequently referred to Psalms 104:4, and regarded the fire, and smoke, and storm of Sinai as being Angelic vehicles of the Divine manifestation. And besides this, their boast of the Angelic ministry of the Law was founded on the allusions to the “ Angel of the Presence” (Exodus 32:34; Exodus 33:14;Joshua 5:14; Isaiah 63:9). In the N. T. the only two other passages which allude to the work of Angels in delivering the Law are Acts 7:53; Galatians 3:19 (see my Life of St Paul, II. 149). Clearly the Hebrew Christians had to be delivered from the notion that Christ, by being “ made under the Law,” had subjected Himself to the loftier position of the Angels who had ministered the Law. ἐד�םופן ג�גביןע, “became” or “proved” steadfast. The Law was no brutum fulmen; no inoperative dead-letter, but effective to vindicate its own majesty, and punish its own violation. Philo uses the very same word (ג�גביב) of the institutions of Moses; but the difference of standpoint between him and the writer is illustrated by the fact that Philo also calls them ἀף�כוץפב, “ not to be shaken,” which this writer would not have done (Hebrews 12:27). נᾶףב נבס�גבףיע ךבὶ נבסבךן�, i.e. all sins against it, whether of commission or of omission. נבס�גבףיע is “ transgression” ; נבסבךןὴ is “ mishearing” and neglect (Matthew 18:17; Romans 5:19). ἔםהיךןם. This form of the word occurs only here and in Romans 3:8. ליףטבנןהןף�בם. The word ליףט�ע, “ wage” or “ pay”— which is used of punishment as well as of reward— would have expressed the same thought; but the writer likes the more sonorous ליףטבנןהןף�ב (from ליףטὸע and ἀנןהןῦםבי) (Hebrews 10:35, Hebrews 11:26). This remorseless self-vindication by the Law , the certainty that it could not be broken with impunity, is alluded to in Hebrews 10:28. The Israelites found even in the wilderness (Leviticus 10:1-2; Numbers 15:32-36; Deuteronomy 4:3, &c.), that such stern warnings as that of Num 15:30— threatening excision to offenders— were terribly real, and applied alike to individuals and to the nation. Verse 3 3. נῶע ἡלוῖע ἐךצוץמ�לוטב; The “we” (being expressed in the original) is emphatic—we who are sons, not servants— the compound verb means “ how shall we succeed in escaping,” or, “make good our escape”— namely, from similar, but yet more awful punishment (comp. Hebrews 12:25). ἀלוכ�ףבםפוע, “after neglecting,” or “when we have neglected,” not, as in A. V., “if we neglect.” פחכיךב‎פחע ףשפחס�בע. The transcendence (Hebrews 7:25) of the safety provided is a measure of the guilt involved in ceasing to pay any attention to it (Hebrews 10:29; John 12:48). It came from Christ not from Angels; its sanctions are more eternal, its promises more Divine, its whole character more spiritual. ἥפיע ἀסקὴם כבגןῦףב כבכוῖףטבי. The definite relative ἥפיע “ one which” has (as often) a quasi-causal force, “seeing that it, having at the first been spoken.” היὰ פןῦ ךץס�ןץ. The Gospels shew that Jesus was the first preacher of His own Gospel (Mark 1:14). “ The Lord,” standing alone, is very rarely, if ever, used as a title for Christ in St Paul. (1 Thessalonians 4:15; 2 Thessalonians 2:2; 2 Timothy 4:18, are, to say the least, indecisive.) ὑנὸ פῶם ἀךןץף�םפשם. We did not indeed receive the Gospel at first-hand, but from those who were its appointed witnesses (Luke 24:47-48; Acts 1:8; Acts 5:32). This verse, as Luther and Calvin so clearly saw, furnishes a decisive proof that St Paul was not the writer of this Epistle. He always insisted on the primary and direct character of the revelation which he had received as his independent Gospel (Galatians 1:1; Galatians 1:12; Acts 22:10; Acts 26:16; 1 Corinthians 11:23; 1 Corinthians 15:3, &c.). To talk of “ accommodation” or ἀםבךן�םשףיע with his readers here is quite beside the mark. וἰע ἡלᾶע. A sort of constructio praegnans, “ was confirmed (so as to reach) to us,” Winer, p. 776. ἐגוגבי‏טח. The “word of this salvation”— the news of this Gospel— was ratified to us (comp. 1 Corinthians 1:6), and so it becomes “ steadfast” (ג�גביןע, Hebrews 2:2). Verse 4 4. ףץםונילבספץסןῦםפןע פןῦ טוןῦ, “God bearing witness with them” ; the supernatural witness coincided with the human. ףחלו�ןיע פו ךבὶ פ�סבףים ךבὶ נןיך�כביע הץם�לוףים. “Signs” to shew that there was a power behind their witness; “portents” to awaken the feeling of astonishment, and so arouse interest; and various “powers.” These are alluded to, or recorded, in Mark 16:20; Acts 2:43; Acts 19:11. St Paul himself appealed to his own “ mighty signs and wonders” (Romans 15:18-19; 1 Corinthians 2:4). ךבὶ נם�ץלבפןע ἁד�ןץ לוסיףלןῖע, “distributions” . ךבפὰ פὴם בὐפןῦ ט�כחףים, “according to His own will.” The phrase applies only to this clause— the gifts which the Holy Spirit distributes as He wills (1 Corinthians 7:17; 1 Corinthians 12:11; Romans 12:3). ט�כחףיע is not used in Attic Greek. Pollux v. 165 ἡ הὲ ט�כחףיע ἰהישפיך�ם. Verse 5 5. ד�ס. The “for” resumes the thread of the argument about the superiority of Jesus over the Angels. He was to be the supreme king, but the necessity of passing through suffering to His Messianic throne lay in the fact of His High-Priesthood for the human race. To Him, therefore, and not to Angels, the “ future age” is to belong. ֿὐ דὰס ἀדד�כןיע ὑנ�פבמום פὴם ןἰךןץל�םחם פὴם ל�ככןץףבם, “For not to Angels did He subject the inhabited earth to come.” In this “ inhabited earth” things in their prae-Christian condition had been subjected to Angels. This is inferred directly from Psalms 8. where the “ little” of degree is interpreted as “ a little” of time. The authority of Angels over the Mosaic dispensation had been inferred by the Jews from Psalms 82:1, where “ the congregation of Elohim” was interpreted to mean Angels; and from Deuteronomy 32:8-9, where instead of “ He set the bounds of the people according to the number of the children of Israel,” the LXX. had “ according to the number of the Angels of God.” From this passage, and Genesis 10, Daniel 10:13, &c. they inferred that there were 70 nations of the world, each under its presiding Angel, but that Israel was under the special charge of God, as is expressly stated in Sir 17:17 (comp. Isaiah 24:21-22, LXX.). The notion is only modified when in Daniel 10:13; Daniel 10:20, Michael “ the first Prince,” and in Tob 12:15, “ the seven Archangels,” are regarded as protectors of Israel. But now the dispensational functions of Angels have ceased, because in “ the kingdom of God” they in their turn were subordinated to the man Christ Jesus. פὴם ןἰךןץל�םחם פὴם ל�ככןץףבם. The Olam habba or “ future age” of the Hebrews; although the word here used is not בἰὼם but ןἰךןץל�םח, properly the inhabited world. In Isaiah 9:6 the Theocratic king who is a type of the Messiah is called “ the Everlasting Father,” which is rendered by the LXX. “ father of the future age.” In the “ new heavens and new earth,” as in the Messianic kingdom which is “ the kingdom of our Lord and His Christ,” man, whose nature Christ has taken upon Him, is to be specially exalted. Hence, as Calvin acutely observes, Abraham, Joshua, Daniel, are not forbidden to bow to Angels, but under the New Covenant St John is twice forbidden (Revelation 19:10; Revelation 22:9). But although the Messianic kingdom, and therefore the “ future age,” began at the Resurrection, there is yet another “ future age” beyond it, which shall only begin when this age is perfected, and Christ’ s kingdom is fully come. נוסὶἧע כבכןῦלום, i.e. which is my present subject. Verses 5-13 5– 13. THE OF JESUS WAS A STEP IN THE OF Verse 6 6. היולבספ‎סבפן ה� נן‎ פיע. The writer was of course perfectly well aware that the Psalm on which he proceeds to comment is the 8th Psalm. This indefinite mode of quotation is common in Philo (De ebriet., Opp. I. 365, where he quotes Genesis 20:12 with the formula וἶנו ד�ס נן‎ פיע) and the Rabbis. Scripture is often quoted by the words “ It saith “ or “ He saith “ or “ God saith.” Possibly the indefinite form (comp. Hebrews 4:4)— which is not found in St Paul— is only here adopted because God is Himself addressed in the Psalm. (See Schצttgen, Nov. Hebr., p. 928.) װ� ἐףפים ἄםטסשנןע. The Hebrew word—אֱנוֹש— means man in his weakness and humiliation. The “ what” expresses a double feeling— how mean in himself! how great in Thy love! The Psalm is only Messianic in so far as it implies man’ s final exaltation through Christ’ s incarnation. It applies, in the first instance, and directly, to Man: and only in a secondary sense to Jesus as man. But St Paul had already (1 Corinthians 15:27; Ephesians 1:22) applied it in a Messianic sense, and “ Son of man” was a Messianic title (Daniel 7:13).

Thus the Cabbalists regarded the name Adam as an anagram for Adam, David, Moses, and regarded the Messiah as combining the dignity of all three. David twice makes the exclamation—“ What is man?” ;— once when he is thinking of man’ s frailty in connexion with his exaltation by God (Psalms 8); and once (Psalms 144:3) when he is thinking only of man’ s emptiness and worthlessness, as being undeserving of God’ s care (comp. Job 7:17). Verse 7 7. גסבק‎ פי. The “ little” in the original (meהt) means “ little in degree” ; but is here applied to time—“ for a little while”— as is clear from Hebrews 2:9. The writer was only acquainted with the LXX. and in Greek the גסבק‎ פי would naturally suggest brevity of time (comp. 1 Peter 5:10). Some of the old Greek translators who took the other meaning rendered ὀכ�דןם נבסὰ טו�ם. נבסʼ ἀדד�כןץע. On this comparative use of נבסὰ see Winer, p. 503, and the note to Hebrews 1:9. The original has “ than Elohim,” i.e. than God; but the name Elohimhas, as we have seen, a much wider and lower range than “ Jehovah,” and the rendering “ angels” is here found both in the LXX. and the Targum. It must be borne in mind that the writer is only applying the words of the Psalm, and putting them as it were to a fresh use. The Psalm is “ a lyric echo of the first chapter of Genesis” and speaks of man’ s exaltation. The author is applying it to man’ s lowliness .

Yet David’ s notion, like that of Cicero, is that “ Man is a mortal God,” and the writer is only touching on man’ s humiliation to illustrate his exaltation of the God-Man. See Perowne on the Psalms (1:144). [ךבὶ ךבפ�ףפחףבע בὐפὸם ἐנὶ פὰἔסדב פῶם קויסῶם ףןץ]. This clause is probably a gloss from the LXX., as it is absent from some of the best MSS. and Versions (e.g. B and the Syriac). The writer omitted it as not bearing on the argument. Verse 8 8. ὑנ�פבמבע, “Thou didst put …” by one eternal decree. This clause should be added to the last verse. The clause applies not to Christ (as in 1 Corinthians 15:25) but to man in his redeemed glory. נ�םפב. This is defined in the Psalm (Hebrews 8:8-9) to mean specially the animal world, but is here applied to the universe in accordance with its Messianic application (Matthew 28:18). ד�ס. The “for” continues the reasoning of Heb 2:5. The writer with deep insight seizes upon the juxtaposition of “ humiliation” and “ dominion” as a paradox which only found in Christ its full solution. ןὐהὲם … ἀםץנ�פבךפןם. The inference intended to be drawn is not “ and therefore even angels will be subject to man,” but “ and therefore the control of angels will come to an end.” When however we read such a passage as 1 Corinthians 6:3 it is uncertain whether the author would not have admitted even the other inference. םῦם ה�, i.e. but, in this present earthly condition of things man is not as yet supreme. We see as a fact (ὁסῶלום) man’ s humiliation: we perceive by faith the glorification of Jesus, and of all humanity in Him. בὐפῷ, i.e. under man. Verse 9 9. גסבק‎ פי ך.פ.כ. This alludes to the temporal and voluntary humiliation of the Incarnate Lord. See Philippians 2:7-11. For a short time Christ was liable to agony and death from which angels are exempt; and even to the “ intolerable indignity” of the grave. גכ�נןלום. “But we look upon,” i.e. not with the outward eye, but with the eye of faith. The verb used is not ὁסῶלום videmus as in the previous verse, but גכ�נןלוםcernimus (as in Hebrews 3:19). In accordance with the order of the original the verse should be rendered, “But we look upon Him who has been, for a little while, made low in comparison of angels— even Jesus— on account of the suffering of death crowned, &c.” היὰ פὸ נ�טחלב פןῦ טבם�פןץ, “because of the suffering of death.” The via crucis was the appointed via lucis (comp. Hebrews 5:7-10, Hebrews 7:26, Hebrews 9:12). This truth— that the sufferings of Christ were the willing path of His perfectionment as the “ Priest upon his throne” (Zechariah 6:13)— is brought out more distinctly in this than in any other Epistle. ה�מῃ ךבὶ פילῇἐףפוצבםשל�םןם. Into the nature of this glory it was needless and hardly possible to enter. “ On His head were many crowns” (Revelation 19:12). ὅנשע. The words refer to the whole of the last clause. The universal efficacy of His death resulted from the double fact of His humiliation and glorification. He was made a little lower than the angels, He suffered death, He was crowned with glory and honour, in order that His death might be efficacious for the redemption of the world. ק�סיפי טוןῦ. The work of redemption resulted from the love of the Father no less than from that of the Son (John 3:16; Romans 5:8; 2 Corinthians 5:21). It is therefore a part of “ the grace of God” (Romans 5:8; Galatians 2:21; 2 Corinthians 6:1; Titus 2:11), and could only have been carried into completion by the aid of that grace of which Christ was full. The Greek is ק�סיפי טוןῦ, but there is a very interesting and very ancient various reading קשסὶע טוןῦ, “apart from God.” St Jerome says that he only found this reading “ in some copies” (in quibusdam exemplaribus), whereas Origen had already said that he only found the other reading “ by the grace of God” in some copies (ἐם פ�ףים ἀםפידס�צןיע). At present however the reading “apart from God” is only found in the cursive manuscript 53 (a MS. of the 9th century), and in the margin of 67. It is clear that once the reading was more common than is now the case, and it seems to have been a Western and Syriac reading which has gradually disappeared from the manuscripts.

Theodore of Mopsuestia calls the reading “ by the grace of God” meaningless, and others have stamped it as Monophysite (i.e. as implying that in Christ there was only one nature). We have seen that this is by no means the case, though the other reading may doubtless have fallen into disfavour from the use made of it by the Nestorians to prove that Christ did not suffer in His divinity but only “apart from God,” i.e. “ divinitate tantisper depositג” (so too St Ambrose and Fulgentius).

But even if the reading be correct (and it is certainly more ancient than the Nestorian controversy) the words may belong to their own proper clause—“ that He may taste death for every being except God” ; the latter words being added as in 1 Corinthians 15:27. But the reading is almost certainly spurious. For [1] in the Nestorian sense “ it is unlike any other passage of Scripture; [2] in the other sense it is unnecessary (since it bears in no way on the immediate argument) and may have been originally added as a superfluous marginal gloss by some pragmatic reader who remembered 1 Corinthians 15:27; or [3] it may have originated from a confusion of letters on the original papyrus. The incorporation of marginal glosses into the text is a familiar phenomenon in textual criticism. Such perhaps are 1 John 5:7; Acts 8:37; the latter part of Rom 8:1; “ without cause” in Matthew 5:22; “ unworthily” in 1 Corinthians 11:29, &c. ὑנ�ס, “on behalf of,” not “ as a substitution for,” which would require ἀםפ�. נבםפ�ע. Origen and others made this word neuter, “for every thing” or “ for every existence” ; but this seems to be expressly excluded by Hebrews 2:16, and is not in accordance with the analogy of Joh 1:29; John 3:16; 2 Corinthians 5:21; 1 John 2:2. It will be seen that the writer deals freely with the Psalm. The Psalmist views man in his present condition as being one which involves both glory and humiliation: his words are here applied as expressing man’ s present humiliation and his future glory, which are compared with Christ’ s temporal humiliation leading to His Eternal glory. It is the necessity of this application which required the phrase “a little” to be understood not of degree but of time. No doubt the writer has read into the words a pregnant significance; but [1] he is only applying them by way of illustrating acknowledged truths: and [2] he is doing so in accordance with principles of exegesis which were universally conceded not only by Christians but even by Jews. דו‎ףחפבי טבם�פןץ. The word “ taste” is not to be pressed as though it meant that Christ “ saw no corruption.” “ To taste” does not mean merely “summis labris delibare.” It is a common Semitic and metaphoric paraphrase for death, derived from the notion of Death as an Angel who gives a cup to drink; as in the Arabic poem Antar “ Death fed him with a cup of absinth by my hand.” Comp. Matthew 16:28; John 8:52. But the “ death” here referred to is the life of self-sacrifice as well as the death of the body. ֳו‎וףטבי with the gen. is common in classical Greek, but its use with טבם�פןץ in the N. T. (Matthew 16:28 &c.) is a Rabbinic phrase (see Schצttgen, Hor. Hebr. p. 148). Verse 10 10. ἔנסונום דὰס בὐפῷ. ׀ס�נוי has four constructions; [1] with dat. and inf. Matthew 3:15; [2] dat. followed by acc. and inf. as here; [3] personal as in Hebrews 7:26; [4] with acc. and inf. 1 Corinthians 11:13. Unlike St Paul the writer never enters into what may be called “the philosophy of the plan of salvation.” He never attempts to throw any light upon the mysterious subject of the antecedent necessity for the death of Christ. Perhaps he considered that all which could be profitably said on that high mystery had already been said by St Paul (Romans 3:25; Galatians 3:13; 2 Corinthians 5:21). He dwells upon Christ’ s death almost exclusively in its relation to us. The expression which he here uses, “it was morally fitting for Him,” is almost the only one which he devotes to what may be called “ the transcendent side of Christ’ s sacrifice”— the death of Christ as regards its relation to God.

He develops no theory of vicarious satisfaction, &c., though he uses the metaphoric words “ redemption” and “ make reconciliation for” (Hebrews 2:17, Hebrews 9:15). The “ moral fitness” here touched upon is the necessity for absolutely sympathetic unity between the High Priest and those for whom He offered His perfect sacrifice. Compare Luke 24:46, “ thus it behoved Christ to suffer.” Philo also uses the phrase נס�נוי פῷ טוῷ (Leg. alleg. p. 48, 8). It is a very remarkable expression, for though it also occurs in the LXX. (Jeremiah 10:7), yet in this passage alone does it contemplate the actions of God under the aspect of inherent moral fitness. היʼ ὅם, i.e. “ for whose sake,” “ on whose account.” The reference here is to God, not to Christ. היʼ ןὗ, i.e. by whose creative agency. Compare Romans 11:36, “ of Him, and through Him, and to Him are all things.” The same words may also be applied to Christ, but the context here shews that they refer to God the Father. נןככן‎ע. “ A great multitude which no man could number” (Revelation 7:9-14). The word is used in contrast to the one Captain. ץἱן‎ע. This word furnishes an additional proof that the “ having brought” refers to God, not to Christ, for we are called Christ’ s “ brethren,” but never His sons. ἀדבד�םפב, “having brought.” The subject is involved in the פῷ טוῷ. The use of the aorist participle is difficult, but the “ glory” seems to imply the potential triumph of the “ sons” in the one finished act of Christ which was due to “ the grace of God.” The “ Him” and the “ having brought” refer to God and not to Christ. God led many sons to glory through the Captain of their Salvation, whom— in that process of Redemptive Work which is shared by each “ Person” of the Blessed Trinity— He perfected through suffering. On the Cross the future glory of the many sons was won and was potentially consummated. ἀסקחד�ם. Comp. 1Ma 10:47 ἀסקחדὸע כ�דשם וἰסחםיךῶם. The word also occurs in Acts 5:31. In Acts 3:15 it means “ author,” or “ originator,” as in Hebrews 12:2. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isaiah 55:4), and then comes to mean “ originator.” Comp. Hebrews 5:9. היὰ נבטחל�פשם. See note on Hebrews 2:9, and comp. Revelation 5:9; 1 Peter 5:10. Jewish Christians were slow to realise the necessity for a crucified Messiah, and when they did so they tried to distinguish between Messiah son of David and a supposed Messiah son of Joseph. There are however some early traces of such a belief. See an Appendix to Vol. II. of the last Edition of Dean Perowne on the Psalms. פוכויῶףבי. Not in the sense of making morally, or otherwise, perfect, but in the sense of leading to a predestined goal or consummation. See the similar uses of this word in Hebrews 5:9, Hebrews 7:28, Hebrews 9:9, Hebrews 10:14, Hebrews 11:40, Hebrews 12:23. The LXX. uses the word to represent the consecration of the High Priest (Leviticus 21:10). In this Epistle the verb occurs nine times, in all St Paul’ s Epistles probably not once. (In 2 Corinthians 12:9 the reading of ABDFG is פוכוῖפבי. In Philippians 3:12 the reading of DEFG is הוהיךב�שלבי.) Verse 11 11. ד�ס. The next three verses are an illustration of the moral fitness, and therefore of the Divine necessity, that there should be perfect unity and sympathy between the Saviour and the saved. ὅ פו ἁדי�זשם ךבὶ ןἱἁדיבז�לוםןי. The idea would perhaps be well, though not literally, expressed by “ both the sanctifier and the sanctified,” for the idea of sanctification is here not so much that of progressive holiness as that of cleansing (Hebrews 13:12). This writer seems to make but little difference between the words “ to sanctify” and “ to purify,” because in the sphere of the Jewish Ceremonial Law from which his analogies are largely drawn, “ sanctification meant the setting apart for service by various means of purification.” See Hebrews 9:13-14, Hebrews 10:10; Hebrews 10:14, Hebrews 13:12, and comp. John 17:17-19; 1 John 1:7. The progressive sanctification is viewed in its ideal result, and in this result the whole Church of Christ shares, so that, like Israel of old, it is ideally “ holy.” ἐמ ἑםὸע נ�םפוע. Sub. נבפס�ע. The ἐמ implies descent; they alike derive their origin from God; in other words the relation in which they stand to each other is due to one and the same Divine purpose (John 17:17-19). This seems a better view than to refer the “ one” to Abraham (Isaiah 51:2; Ezekiel 33:24, &c.) or to Adam. ןὐך ἐנביףק‎םופבי. Sc. ὁἁדי�זשם. ἀהוכצןὺע בὐפןὺע ךבכוῖם. בὐפןὺע sc. פןὺע ἁדיבזןל�םןץע. If the Gospels had been commonly known at the time when this Epistle was written, the author would doubtless have referred not to the Old Testament, but to such direct and tender illustrations as Matthew 12:49-50, “ Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother” : or to John 20:17, “ Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” : Matthew 28:10, “ go unto my brethren.” Or are we to suppose that this application of Messianic Psalms would have come with even greater argumentative force to his Judaising readers? ךבכוῖם, i.e. to declare them to be His brethren by calling them so. Verse 12 12. Ἀנבדדוכῶ ך.פ.כ., Psalms 22:22. This is a typico-prophetic Psalm, accepted in a Messianic sense, which was supposed to be mystically indicated by its superscription, “On the hind of the dawn.” The sense of its prophetic and typical character had doubtless been deepened among Christians by our Lord’ s quotation from it on the Cross (Matthew 27:46). It is one of our special Psalms for Good Friday. See the references to it in Matthew 27:35; John 19:24. ἐךךכחף�בע, “of the congregation.” Verse 13 13. Ἐדὼἔףןלבי נונןיטὼע ἐנʼ בὐפῷ. The quotation is probably from Isaiah 8:17, but nearly the same words are found in Psalms 18:2 and 2 Samuel 22:3 (LXX.). The necessity of putting His trust in God is a proof of Christ’ s humanity, and therefore of His brotherhood with us. When He was on the Cross His enemies said by way of taunt, “He trusted in God” (Matthew 27:43). Ἰהןὺἐדὼ ך.פ.כ. This verse furnishes a marked instance of the principles of Biblical interpretation, of which we have already seen many specimens. Isaiah by the prophetess has a son to whom he is bidden to give the name Maher-shalal-hash-baz, or “Speed-plunder-haste-spoil” ; to his elder son he has been bidden to give the name Shear-Jashub, “a remnant shall remain” ; and as the names of both sons are connected with prophecies concerning Israel he says “ Lo! I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts.” The words are here entirely dissociated from their context and from their primary historical meaning to indicate the relation between Christ and His redeemed children. The LXX. in Isaiah 8:17 insert the words “ And He will say,” and some have supposed that the author (who, like most Alexandrians, was evidently unacquainted with the original Hebrew) understood these words to imply that it was no longer the Prophet but the Messiah who was the speaker. It is however more probable that he took for granted the legitimacy of his application.

In this he merely followed the school of interpretation in which he had been trained, in accordance with principles which were at that period universally accepted among Jews and Christians. We must ourselves regard it as a somewhat extreme instance of applying the words of Scripture in a Messianic sense. But we see the bearing of the illustration upon the immediate point in view, when we recall the typical character and position of Isaiah, and therefore the mystic significance which was naturally attached to his words. Our Lord Himself uses, with no reference to Isaiah, a similar expression, “those that thou gavest me,” in John 17:12. Verse 14 14. ךוךןים‏םחךום, “have shared (and do share) in blood and flesh,” i.e. are human. They are all inheritors of this common mystery. This is implied by the perfect tense. “ Blood and flesh,” as in Ephesians 6:12. נבסבנכחף�שע. This word furnished the Fathers with a strong argument against the Docetae who regarded the body of Christ not as real but as purely phantasmal. לופ�ףקום פῶם בὐפῶם. Because, as he goes on to intimate, it would otherwise have been impossible for Christ to die. Comp. Philippians 2:8. The aorist implies the one historic fact of the Incarnation. The contrasted use of the aor. and perf. in many passages shews the importance of observing the difference between them. Comp. Luke 4:18 ἔקסיף� לו וὐבדדוכ�ףבףטבי, ἀנ�ףפבכך� לו ךחס‎מבי, 1 Corinthians 15:4 on ὅפי ἐפ�צח ךבὶὅפי ἐד�דוספבי. See Colossians 1:16; 2 Corinthians 11:28, &c. ךבפבסד�ףῃ, “He may bring to nought,” or “ render impotent.” See 2 Timothy 1:10, “ Jesus Christ … hath abolished death” ; 1 Corinthians 15:51-57; Revelation 1:18. The word occurs 28 times in St Paul, but elsewhere only here and in Luke 13:7, though sometimes found in the LXX. פὸם … ἔקןםפב, “him that hath,” i.e. in the present condition of things. But Christ, by assuming our flesh, became “ the Death of death,” as in the old epitaph, “ Mors Mortis Morti mortem nisi morte dedisset, Aeternae vitae janua clausa foret” ; which we may render “ Had not the Death of death to Death by death his death-blow given, For ever closטd were the gate, the gate of life and heaven.” “ Paradoxon: Jesus, mortem passus, vicit: diabolus, mortem vibrans, succubuit.” Bengel. It is, however, possible that the phrase, “ the power of death,” does not imply that the devil can, by God’ s permission, inflict death, but that he has “ a sovereignty, of which death is the realm.” פὸם הי�גןכןם. This is the only place in this Epistle in which the name “ Devil” occurs. It is nowhere very frequent in the N.T. The English reader is liable to be misled by the rendering “ devils” for “ demons” in the Gospels. Satan has the power of death, if that be the meaning here, not as lord but as executioner (comp. Revelation 9:11); his power is only a permissive power (John 8:44; Revelation 12:10; Wisdom of Solomon 2:24, “ Through envy of the devil came death unto the world).” The manner in which Christ shall thus bring Satan to nought is left untouched, but the best general comments on the fact are in 1 Corinthians 15 and the Apocalypse.

Nor does this expression encourage any Manichean or dualistic views; for, however evil may be the will of Satan, he can never exercise his power otherwise than in accordance with the just will of God. The Jews spoke of an Angel of Death, whom they called Sammael, and whom they identified with Satan (Eisenmenger, Entd. Judenth. II. p. 821). Verses 14-18 14– 18. A FULLER OF THE MORAL FITNESS OF CHRIST’ S IN HUMAN Verse 15 15. פן‎פןץע ὅףןי. Lit., “those, as many as,” i.e. “ all who.” צ�גῳ טבם�פןץ. This fear was felt, as we see from the O.T., far more intensely under the old than under the new dispensation. Dr Robertson Smith quotes from the Midrash Tanchuma, “ In this life death never suffers man to be glad.” See Numbers 17:13; Numbers 18:5; Psalms 6, 30, &c., and Isaiah 38:10-20, &c. In heathen and savage lands the whole of life is often overshadowed by the terror of death, which thus becomes a veritable “ bondage.” Philo quotes a line of Euripides to shew that a man who has no fear of death can never be a slave. But, through Christ’ s death, death has become to the Christian the gate of glory. The different aspect which death assumed in the eyes of Christians is forcibly illustrated by the contrast between the passionate despair, resentment, and cynicism of many Pagan epitaphs, compared with the peace, resignation, and even exultation displayed by those in the catacombs.

Christians had not received the נםוῦלב הןץכו�בע נ�כים וἰע צ�גןם, Romans 8:15. It is remarkable that in this verse the writer introduces a whole range of conceptions which he not only leaves without further development, but to which he does not even allude again. They seem to lie aside from the main current of his views. היὰ נבםפὸע פןῦ זῆם = היὰ נ�ףחע פῆע זשῆע. The substantival inf. with an adj. is rare, but compare Persius “Scire tuum nihil est.” ἔםןקןי הןץכ�בע. Stronger than הןץכו�ᾳ, not merely “ liable to” but “ wholly subdued to” or “ implicated in” slavery. Verse 16 16. ןὐ דὰס ה�נןץ ך.פ.כ., “for assuredly it is not angels whom He takes by the hand.” The word ה�נןץ, “ certainly,” “ I suppose” (opinor), occurs here only in the N. T. or LXX., though common in Philo. In classical Greek it often has a semi-ironic tinge, “ you will doubtless admit that,” like opinor in Latin. All are now agreed that the verb does not mean “ to take the nature of,” but “ to take by the hand,” and so “to help” or “rescue.” Beza indeed called it “ execrable rashness” (exsecranda audacia) to translate it so, when this rendering was first adopted by Castellio in 1551; but the usage of the word proves that this is the only possible rendering, although all the Fathers and Reformers take it in the other way. It is rightly corrected in the R. V. (comp.

Isaiah 49:9-10; Jeremiah 31:32; Hebrews 8:9; Matthew 14:31; Sir 4:11, “ Wisdom … takes by the hand those that seek her” ). To refer “he taketh not hold” to Death or the Devil is most improbable. ףנ�סלבפןע Ἀגסב�ל, i.e. Jesus was born a Hebrew. He does not at all mean to imply that our Lord came to the Jews more than to the Gentiles, though he is only thinking of the former. Still, as Reuss says, St Paul could hardly have omitted all allusion to the Gentiles here. ἐניכבלג�םופבי. The present implies Christ’ s continued advocacy and aid. Verse 17 17. ὅטום. This word “whence,” common in this Epistle, does not occur once in St Paul, but is found in Acts 26:19, in a report of his speech, and in 1 John 2:18. ὤצויכום. He was morally bound, stronger than the “ it became Him” of Hebrews 2:10. It means that, with reference to the object in view, there lay upon Him a moral obligation to become a man with men. See Hebrews 5:1-2. ךבפὰ נ�םפב. These words should be taken with “ to be made like.” ἵםב … ד�םחפבי. “That He might become,” or, “prove Himself.” ἐכו�לשם … ךבὶ ניףפὸע ἀסקיוסו‎ע, “merciful,” or rather “compassionate” to men; “ faithful” to God. In Christ “ mercy and truth” have met together, Psalms 85:10. The expression “ a faithful priest” is found in 1 Samuel 2:35. Dr Robertson Smith well points out that the idea of “ a merciful priest,” which is scarcely to be found in the O. T., would come home with peculiar force to the Jews of that day, because mercy was a quality in which the Aaronic Priests had signally failed (Yoma, f. 9, 1), and in the Herodian epoch they were notorious for cruelty, insolence and greed (see my Life of Christ, II. 329, 330). The Jews said that there had been no less than 28 High Priests in 107 years of this epoch (Jos.

Antt. xx. 10), their brief dignity being due to their wickedness (Proverbs 10:27). The conception of the Priesthood hitherto had been ceremonial rather than ethical; yet it is only “ by mercy and truth” that “ iniquity is purged.” Proverbs 16:6. The word “ High Priest,” here first introduced, has evidently been entering into the writer’ s thoughts (Hebrews 1:3, Hebrews 2:9; Hebrews 2:11; Hebrews 2:16), and is the most prominent conception throughout the remainder of the Epistle. The consummating elements of genuine High Priesthood are touched upon in Hebrews 5:10, Hebrews 6:20, Hebrews 9:24. ἀסקיוסו‎ע. The Greek word is comparatively new. In the Pentateuch the high priest is merely called “ the Priest” (except in Leviticus 21:10). In later books of Scripture the epithet “ head” or “ great” is added. The word occurs 17 times in this Epistle, but not once in any other. פὰ נסὸע פὸם טו�ם. This is the adverbial accusative of reference. Comp. Hebrews 5:1. The phrase is found in the LXX. of Exodus 18:19. ἱכ�ףךוףטבי פὰע ἁלבספ�בע פןῦ כבןῦ, “to expiate the sins of the people.” In Pagan and classic usage ἱכ�ףךןלבי is always followed by the accusative of the Person who is supposed to be angry and to be appeased by a present or sacrifice. And this heathen notion has been transferred to Christianity by a false theology. But Christ is nowhere said in the N. T. to “ expiate” or “ propitiate” God or “ the wrath of God” (which are heathen, not Christian, conceptions), nor is any such expression found in the LXX. Nor do we find such phrases as “ God was propitiated by the death of His Son,” or “ Christ propitiated the wrath of God by His blood.” Throughout the Old and New Testaments the verb is only used with the accusative of the sinner, in which case it means “ to be merciful to,” and of the sin, in which case it means “ to neutralise the effects of.” The propitiation changes us, not God who is unchangeable. We have to be reconciled to God, not God to us.

It is therefore wholly unwarrantable with Winer (p. 285) to understand פὸם טוὸם here and to regard the verb as governing a double accusative. Further we may observe that in the N. T. ἱכ�ףךוףטבי occurs but twice (Luke 18:13, and here) and ἱכבףלὸע only twice (1 John 2:2; 1 John 4:10). God Himself fore-ordained the propitiation (Romans 3:25). The verb represents the Hebrew kippeer “ to cover,” whence is derived the name for the day of Atonement (Kippurim). In Daniel 9:24 Theodotion’ s version has ἐמיכ�ףבףטבי ἀהיך�בע.

We are left to unauthorised theory and conjecture as to the manner in which and the reason for which “ expiation,” in the form of “ sacrifice,” interposes between “ sin” and “ wrath.” All we know is that, in relation to us, Christ is “ the propitiation for our sins” (1 John 2:2; 1 John 4:10; Romans 3:25). Accepting the blessed result as regards ourselves we shall best shew our wisdom by abstaining from dogmatism and theory respecting the unrevealed and transcendent mystery as it affects God. פןῦ כבןῦ. Primarily the Jewish people, whom alone the writer has in mind. Angels, so far as we are told, did not need the Redemptive work. Verse 18 18. ἐם ᾦ דὰס נ�נןםטום בὐפὸע נויסבףטו�ע. These words have been taken, and grammatically may be explained, in eight or nine different ways. One of the best ways is that given by the A. V. and endorsed by the R. V. This method regards the Greek ἐם ᾦ as equivalent to the Hebrew בַּאֲשֶׁר, which means “in so far as.” “ By His Passion,” says Bp Wordsworth, “ He acquired compassion.” Of other possible ways, the most tenable is that which takes ἐם ᾦ quite literally, “In that sphere wherein (ἐם פן‎פῳὅ, comp. 1 Peter 2:12) He suffered by being tempted”— the sphere being the whole conditions of human life and trial (comp.

Hebrews 6:17; Romans 8:3). But the first way seems to be the better. Temptation of its own nature involves suffering, and it is too generally overlooked that though our Lord’ s severest temptations came in two great and solemn crises— in the wilderness and at Gethsemane— yet Scripture leads us to the view that He was always liable to temptation— though without sin, because the temptation was always repudiated with the whole force of His will throughout the whole course of His life of obedience. After the temptation in the wilderness the devil only left Him “ for a season” (Luke 4:13). We must remember too that the word “ temptation” includes all trials. פןῖע נויסבזןל�םןיע, “that are under temptation” (lit., “ that are being tempted,” i. e. men in their mortal life of trial). This thought is the one so prominent throughout the Epistle, viz. the closeness of Christ’ s High-Priestly sympathy, Hebrews 4:15, Hebrews 5:1-2. The aor. גןחטῆףבי implies the immediate help to those who are being continuously tempted.

Hebrews 2:1-4

“THE EPISTLE TO THE HEBREWS”

Lest We Drift Away (Hebrews 2:1-4)

The author of “The Epistle To The Hebrews” was concerned about the spiritual well-being of his initial recipients… a. They were fellow Jews who had become Christians b. His concern is that they not drift back into Judaism c. He deals with this problem in two ways:

By emphasizing the superiority of Christ and the New Covenant
By a series of exhortations for them to remain steadfast

In chapter one we saw… a. The superiority of Christ to the prophets - Hebrews 1:1-3b. The superiority of Christ to the angels - Hebrews 1:4-14
Now we come to the first of several exhortations - cf. Hebrews 2:1-4a. In which we find a warning about the danger of “drifting” b. The figure suggested is that of a boat…

Drifting along at an almost imperceptible pace
Carried along in the wrong direction by a subtle current

In this lesson, I want us to examine… a. The reasons behind such an exhortation b. Various “currents” that can cause us to “drift away” c. The key to avoiding “drifting away”

[Let’s begin, then, with some…]

I. REASONS FOR THIS A. THE REAL DANGER OF “”…1. It is possible for us to “drift away” from our salvation! a. We can certainly “neglect” our salvation - Hebrews 2:3b. Later, we will learn that we can “depart” from God

Hebrews 3:12-14c. Also, that one can so “fall away” that it becomes impossible to renew them to repentance! - Hebrews 6:4-6d. One can reach a point where the sacrifice of Christ is no longer available for their sins! - Hebrews 10:26-272. The danger of “drifting” is very real! a. It is possible for a child of God to so sin as to be lost! b. Otherwise, such an exhortation as this is meaningless!

B. THE DIGNITY OF THE ONE THROUGH WHOM GOD HAS SPOKEN…1. As noted in Hebrews 1:1-2, God now speaks to us through His Son a. We have seen that this Son is:

Superior to the prophets - Hebrews 1:1-32) Superior to the angels - Hebrews 1:4-14b. We have seen that this Son is:
The appointed Heir of all things!
The brightness of God’s glory, the express image of His person!
Our Sustainer and Redeemer!
The “Firstborn” who receives worship
“God” enthroned and anointed
The “LORD” (Yahweh) who is the eternal creator
The “Sovereign”, reigning at God’s right hand

When God spoke through angels… a. His word proved steadfast b. Every transgression and disobedience received a just reward

Hebrews 2:23. How much more, then, when He speaks through His Son! a. Will not His word prove just as steadfast? b. Will not every unrepented transgression and disobedience receive a just reward? – Dare we neglect the Word of God spoken through His Son?

C. THE GIVEN THIS …1. The word spoken by the Son was confirmed by His apostles

Hebrews 2:3a. Individuals who were eyewitnesses - Acts 10:39-41; 2 Peter 1:16b. Men who endured much to serve Him - cf. 1 Corinthians 4:9-132. The word spoken by the Son was confirmed even more! - Hebrews 2:4a. By God Himself, through signs, wonders, and miracles
cf. John 10:37-38b. By the Holy Spirit, with gifts according to His will
cf. 1 Corinthians 12:7-11– Shall we neglect that Word to which such have born witness?

D. WHAT WE LOSE IF WE “DRIFT AWAY”…1. We lose “so great a salvation”! - Hebrews 2:32. It is a “great salvation”, because it offers such things as: a. The forgiveness of sin b. Transformation of character by providing power over sin c. Assurance of God’s fatherly presence d. A clear and peaceful conscience e. A glorious hope for eternity – Dare we lose all this through “neglect”?

[Just as those who neglected the word spoken through angels (i.e., the Law of Moses) lost their “promised land”, so there are grave consequences for those who neglect the salvation spoken of by the Son of God! Such “neglect” is possible when we “drift away”.

Following the metaphor of drifting, what “currents” might cause one to drift?]

II. "" THAT CAN CAUSE US TO DRIFT A. THE CURRENT OF “TIME”…1. In which we grow weary of doing good, a concern expressed in Galatians 6:92. As time passes by… a. We can gradually lose some of the fervor of our devotion

e.g., Revelation 2:4b. We may begin to rest on past accomplishments, and cease pressing forward - cf. Philippians 3:13-14 B. THE CURRENT OF “”…1. As we become familiar with the truth, it may seem common place to us a. We may lose its sense of novelty b. We may take it for granted

Like the Ephesians we may lose our “first love” - Revelation 2:4 C. THE CURRENT OF “SOCIETY”…1. The tides of modern opinion can easily induce us - 1 Corinthians 15:332. Bombarded by the secular humanism, false religions, and even plastic “Christianity” offered as “truth”, it is hard to maintain the course!
Such things can move us away from the simplicity and wisdom of our Lord! - e.g., 2 Corinthians 11:2-3 D. THE CURRENT OF “THE FLESH”…1. Our warfare is not only without, but also within - 1 Peter 2:112. Our flesh is constantly waging war against our souls, and against the Spirit who desires that we follow Him - Galatians 5:16-17 E. THE CURRENT OF “DAILY “…1. The constant pressure of daily cares, anxieties, duties, etc., can distract us
Jesus warned against this on several occasions - Luke 8:14; Luke 21:34 [Any and all these things can slowly move us away from the Lord and His great salvation if we are not careful! However, as we return to our text, we can learn…]

III. THE KEY TO PREVENT " AWAY” A. WE MUST GIVE “THE MORE EARNEST HEED”…1. Imagine yourself in a canoe, in a river with a slow moving current… a. Failure to pay constant attention leads to drifting b. The drifting may be subtle, but often by the time you realize it, it is too late! c. Last minute corrections may be made, but even then one may still run into the brush, crash into the rocks, or go over the falls! – Only by giving earnest heed can that be avoided 2. So it is with our salvation! a. We must be “diligent” to the task at hand - cf. 2 Peter 1:5; 2 Peter 1:10b. There is no place to be half-hearted about this! - e.g., Philippians 3:12-153. Note that we must give the “more” earnest heed a. We are to be more earnest than those who heard the word of God spoken through angels (i.e., the Israelites)

Because we have the word of God spoken through the Son
Which pertains to a salvation greater than that enjoyed by them
To whom more is given, more is required! - cf. Luke 12:48b. Are you more earnest in giving heed to what you have heard, than those saints in the Old Testament?

B. WE MUST GIVE SUCH HEED TO THE “THINGS WE HAVE HEARD”…1. The “things we have heard” refer to: a. The Word of God spoken through His Son b. The great salvation – I.e., the gospel of Christ in all aspects! 2. How can we do this? a. The Bereans provide a good example - Acts 17:111) In the way in which they initially listened (“received the word with all readiness”) 2) In the way in which they followed up (“searched the Scriptures daily…”) b. Certainly through:

Earnest attention whenever God’s word is proclaimed
Earnest study of God’s Word on our own
Earnest study in preparation for our Bible classes c. With the sort of study of God’s Word…
Entered into with a prayerful devotion to God - Psalms 119:182) Concluded with a prayerful desire to please God

Psalms 119:10-113. Are you giving “the more earnest heed to the things we have heard”? a. Another year has past; how did you do? b. Another year is already started; how will you do?

We have been blessed to receive “so great a salvation”… a. A salvation spoken to us first through God’s own Son! b. A salvation then confirmed by God Himself, the Holy Spirit, and those who heard Him! c. A salvation much greater than any offered before!
But please note carefully… a. One need not “reject” or “actively fight” against this great salvation to “receive a just reward” b. Those who simply “drift away” through “neglect” will also not escape!

Escape what?
From what we learn later, it will be “much worse punishment”!

cf. Hebrews 10:28-29 Have you neglected this great salvation Jesus offers? If so, may this first exhortation found in “The Epistle To The Hebrews” move you to repent, and cause you to give “the more earnest heed” to the gospel of Christ!

Hebrews 2:2

Hebrews 2:2 Hebrews 2:2 ————————– ειG1487 γαρG1063 FOR IF οG3588 THE διG1223 BY αγγελωνG32 ANGELS λαληθειςG2980 [G5685] SPOKEN λογοςG3056 WORD εγενετοG1096 [G5633] WAS βεβαιοςG949 , καιG2532 AND πασαG3956 EVERY παραβασιςG3847 καιG2532 AND παρακοηG3876 ελαβενG2983 [G5627] ενδικονG1738 JUST μισθαποδοσιανG3405 , spoken: Deuteronomy 32:2, Psalms 68:17, Acts 7:53, Galatians 3:19 every: Hebrews 10:28, Exodus 32:27, Exodus 32:28, Leviticus 10:1, Leviticus 10:2, Leviticus 24:14-16, Numbers 11:33, Numbers 14:28-37, Numbers 15:30-36, Numbers 16:31-35, Numbers 16:49, Numbers 20:11, Numbers 20:12, Numbers 21:6, Numbers 25:9, Deuteronomy 4:3, Deuteronomy 4:4, Deuteronomy 17:2, Deuteronomy 17:5, Deuteronomy 17:12, Deuteronomy 27:26, 1 Corinthians 10:5-12, Jude 1:5 recompense: Hebrews 10:35, Hebrews 11:6, Hebrews 11:26,*Gr. Exodus 35:2 - whosoever Leviticus 24:23 - General Numbers 19:13 - purifieth Deuteronomy 33:2 - ten thousands Job 34:33 - he will Psalms 91:8 - reward Proverbs 12:14 - and Matthew 21:44 - but John 8:28 - and that Acts 7:35 - by Acts 7:38 - with the Romans 11:9 - a recompense Colossians 3:25 - receive Hebrews 2:1 - Therefore Hebrews 12:15 - Looking 1 Peter 4:17 - what 2 Peter 2:13 - the reward Hebrews 2:2. ———————- Spoken by angels. There were times when God delivered some special messages to individuals through the services of angels (Genesis 16:9 Genesis 19:17, and others). But the main thing Paul has in mind is the use God made of the angels in delivering the Mosaic law to the people (Acts 7:53; Galatians 3:19). Was stedfast means it was fairly established on the authority of Christ. Transgression denotes a going over and beyond an established law; not only the doing what it expressly says must not be done, but also the doing of what it does not give any authority to do.

Disobedience means the simple failure to do what the law requires, regardless of the cause or motive for such failure. Rec-ompence of reward is all from one Greek word that means the treatment one receives on account of his conduct. Just signifies that what was done to those who transgressed or disobeyed the law of Moses, given through the services of angels, was proper and what they deserved. Hebrews 2:2 ——————————————————————————– The word spoken by angels (ὁδιἀγγέλλωνλαληθεὶςλόγος) The Mosaic legislation which was conveyed through the mediation of angels. Comp. Deuteronomy 33:2; Acts 7:38; Acts 7:53; Galatians 3:19, on which see note. The agency of angels indicates the limitations of the legal dispensation; its character as a dispensation of the flesh. Hence its importance in this discussion. The abolition of the old limitations is the emancipation of man from subordination to the angels.

The O.T. is made to furnish proof that such subordination is inconsistent with man’s ultimate destiny to sovereignty over all creation. ——————————————————————————– Was steadfast (ἐγένετοβέβαιος) Rend. proved sure: realized itself in the event as securely founded in the divine holiness, and eternal in its principles and obligations. Comp.

Matthew 5:18. ——————————————————————————– Transgression and disobedience (παράβασιςκαὶπαρακοὴ) Παράβασις is a stepping over the line; the violation of a positive divine enactment. See on Romans 2:23. Παρακοὴ only in Paul and Hebrews, is a disobedience which results from neglecting to hear; from letting things drift by. It is noticeable how often in O.T. obedience is described as hearing, and disobedience as refusing to hear. See Exodus 15:26; Exodus 19:5; Exodus 19:8; Exodus 23:22; Joshua 1:18; Isaiah 28:12; Isaiah 30:9; Jeremiah 11:10; Jeremiah 32:23; Jeremiah 35:16. Comp. Acts 7:57. ——————————————————————————– A just recompense of reward (ἔνδικονμισθατοδοσίαν) Ἔνδικος just, only here and Romans 3:8. olxx, quite frequent in Class., but mainly in poetry.

The meaning is substantially the same as δίκαιος as it appears in the familiar phrase δίκαιόςεἰμι with the infinitive: thus, δίκαιόςεἰμικολάζειν I am right to punish, that is, I have a right, etc., right or justice being regarded as working within a definite circle. Μισθαποδοσία recompense only in Hebrews. Comp.

Hebrews 10:35; Hebrews 11:26. olxx, oClass., where the word is, μισθοδοσία. From μισθός wages and ἀποδιδόναι to pay off or discharge. The reference is, primarily, to the punishments suffered by the Israelites in the wilderness. Comp. Hebrews 3:16; Hebrews 10:28; 1 Corinthians 10:5-6. Hebrews 2:2 ——————————————————————————– For if . . . proved steadfast (ei gar . . . egeneto bebaios). Condition of first class, assumed as true. ——————————————————————————– Through angels (di’ aggelτn). Allusion to the use of angels by God at Sinai as in Acts 7:38, 53; Galatians 3:19, though not in the O.T., but in Josephus (Ant.

XV. 156). ——————————————————————————– Transgression and disobedience (parabasis kai parakoη). Both words use para as in pararuτmen, refused to obey (stepping aside, para-basis as in Romans 2:23), neglect to obey (par-akoη as in Romans 5:19), more than a mere hendiadys. ——————————————————————————– Recompense of reward (misthapodosian). Late double compound, like misthapodotηs (Hebrews 11:6), from misthos (reward) and apodidτmi, to give back. The old Greeks used misthodosia. ——————————————————————————– Just (endikon). Old compound adjective, in N.T. only here and Romans 3:8.

Hebrews 2:3

Hebrews 2:3ἐνπαρρησίᾳ) Hebrews 2:3 ————————– πωςG4459 HOW ημειςG2249 WE εκφευξομεθαG1628 [G5695] SHALL ESCAPE τηλικαυτηςG5082 SO GREAT “IF WE” αμελησαντεςG272 [G5660] HAVE σωτηριαςG4991 A ? ητιςG3748 WHICH αρχηνG746 A λαβουσαG2983 [G5631] HAVING λαλεισθαιG2980 [G5745] TO BE SPOKEN “OF” διαG1223 BY τουG3588 THE κυριουG2962 LORD υποG5259 BY τωνG3588 THOSE THAT ακουσαντωνG191 [G5660] HEARD ειςG1519 TO ημαςG2248 US εβεβαιωθηG950 [G5681] WAS ; How: Hebrews 4:1, Hebrews 4:11, Hebrews 10:28, Hebrews 10:29, Hebrews 12:25, Isaiah 20:6, Ezekiel 17:15, Ezekiel 17:18, Matthew 23:33, Romans 2:3, 1 Thessalonians 5:3, 1 Peter 4:17, 1 Peter 4:18, Revelation 6:16, Revelation 6:17 so: Hebrews 5:9, Hebrews 7:25, Hebrews 7:26, Isaiah 12:2, Isaiah 51:5, Isaiah 51:8, Isaiah 62:11, Luke 1:69, John 3:16-18, Acts 4:12, 1 Timothy 1:15, Titus 2:11, Revelation 7:10 began: Hebrews 1:2, Matthew 4:17, Mark 1:14, Luke 24:19, Acts 2:22 and was: Mark 16:15-19, Luke 1:2, Luke 24:47, Luke 24:48, John 15:27, Acts 1:22, Acts 10:40-42 Genesis 19:17 - Escape Exodus 32:28 - there fell Exodus 35:2 - whosoever Leviticus 24:23 - General Numbers 9:13 - forbeareth Numbers 19:13 - purifieth Deuteronomy 4:9 - keep thy soul Deuteronomy 18:19 - General 1 Samuel 19:5 - wrought Job 11:20 - they shall not escape Job 36:18 - then Psalms 50:3 - a fire Proverbs 8:36 - he Isaiah 55:6 - Seek Jeremiah 4:30 - And when Jeremiah 44:14 - shall escape Ezekiel 33:9 - if he Daniel 10:14 - the vision Micah 5:8 - and none Zephaniah 1:6 - and those Zechariah 11:6 - and out Matthew 11:22 - It shall Matthew 13:37 - is Matthew 21:41 - He will Matthew 21:44 - but Matthew 22:5 - they Luke 9:2 - General Luke 9:35 - hear Luke 14:21 - being John 3:18 - he that believeth not John 3:36 - but John 8:24 - for John 8:28 - and that John 10:25 - the works John 12:48 - rejecteth John 15:24 - If John 19:35 - he that Acts 3:23 - that every Acts 4:20 - the things Acts 5:32 - are Acts 13:31 - who Acts 13:40 - Beware Acts 17:26 - hath determined Acts 20:24 - to testify 1 Corinthians 1:6 - was 2 Corinthians 13:8 - General Ephesians 1:13 - the gospel 1 Thessalonians 1:5 - in much 2 Thessalonians 1:8 - and that Hebrews 6:9 - things Hebrews 10:15 - General Hebrews 10:27 - a certain Hebrews 11:1 - substance James 1:21 - which 2 Peter 2:13 - the reward 1 John 5:7 - the Holy Revelation 20:15 - whosoever Hebrews 2:3. ———————- How shall we escape our just fate? If we neglect is fully as dangerous as to be guilty of active wrongdoing. So great salvation is said because of the greatness of the means by which it was made known to us, which means will now be described. Began to be spoken by the Lord. Jesus spent more than three years in the personal work of preparing the foundation or fundamentals of His kingdom among men. Was confirmed unto us by them that heard him.

This refers to the apostles who were chosen by Christ to be with him all of the time between His baptism and ascension (Acts 1:21-22). The apostles had first-hand information from Christ when he was on earth, and they afterward received “all truth” pertaining to the Gospel as the plan of Christ for salvation (John 16:13). This word was confirmed by the miracles which they and their converts were enabled to perform (Mark 16:20). Hebrews 2:3 ——————————————————————————– How shall we escape (πῶςἡμεῖςἐκφευξόμεθα) The rhetorical question expressing denial. We is emphatic. We, to whom God has spoken by his Son, and who, therefore, have so much the more reason for giving heed. Ἐκφευξόμεθα lit. flee out from. The English escape conveys the same idea, but contains a picture which is not in the Greek word, namely, to slip out of one’s cape, ex cappa, and so get away. Comp. French Θchapper.

In Italian we have scappare “to escape,” and also incappare “to fall into a snare,” and incappuciare “to wrap up in a hood or cape; to mask.” ——————————————————————————– If we neglect (ἀμελήσαντες) Lit. having neglected. Rare in N.T., oP.

Comp. Matthew 22:5; 1 Timothy 4:14. The thought falls in with drift past, v. 1. ——————————————————————————– Salvation (σωτηρίαν) Characterizing the new dispensation, as the word (v. 2) characterizes the old. Not the teaching or word of salvation, but the salvation itself which is the gift of the gospel, to be obtained by purification from sin through the agency of the Son (Hebrews 1:3). ——————————————————————————– Which (ἥτις) Explanatory. A salvation which may be described as one which was first spoken by the Lord, etc. ——————————————————————————– At the first began to be spoken (ἀρχὴνλαβοῦσα) Lit. having taken beginning to be spoken. Rend. which, having at the first been spoken.

The phrase N.T.o. ——————————————————————————– By the Lord (διὰτοῦκυρίου) Const. with ἀρχὴνλαβοῦσα, not with λαλεῖσθαι. It is the beginning, not the speaking which is emphasized. ——————————————————————————– Was confirmed (ἐβεβαιώθη) It was sure (βέβαιος) even as was the word spoken by angels (v. 2), and it was confirmed, proved to be real, by the testimony of ear-witnesses. ——————————————————————————– By them that heard (ὑπὸτῶνἀκουσάντων) We heard it (v. 1) from those who heard, the immediate followers of the Lord.

The writer thus puts himself in the second generation of Christians. They are not said to have heard the gospel directly from the Lord. Paul, on the other hand, claims that he received the gospel directly from Christ (Galatians 1:11). Hebrews 2:3 ——————————————————————————– How shall we escape? (pτs hηmeis ekpheuxometha;). Rhetorical question with future middle indicative of ekpheugτ and conclusion of the condition. ——————————————————————————– If we neglect (amelηsantes). First aorist active participle of ameleτ, “having neglected.” ——————————————————————————– So great salvation (tηlikautηs sτtηrias).

Ablative case after amelηsantes. Correlative pronoun of age, but used of size in the N.T. (James 3:4; 2 Corinthians 1:10). ——————————————————————————– Which (hηtis). “Which very salvation,” before described, now summarized. ——————————————————————————– Having at the first been spoken (archηn labousa laleisthai).

Literally, “having received a beginning to be spoken,” “having begun to be spoken,” a common literary Koinι idiom (Polybius, etc.). ——————————————————————————– Through the Lord (dia tou kuriou). The Lord Jesus who is superior to angels. Jesus was God’s full revelation and he is the source of this new and superior revelation. ——————————————————————————– Was confirmed (ebebaiτthη). First aorist passive indicative of bebaioτ, from bebaios (stable), old verb as in 1 Corinthians 1:6. ——————————————————————————– By them that heard (hupo tτn akousantτn). Ablative case with hupo of the articular first aorist active participle of akouτ. Those who heard the Lord Jesus.

Only one generation between Jesus and the writer. Paul (Galatians 1:11) got his message directly from Christ.

Hebrews 2:4

Hebrews 2:4 Hebrews 2:4 ——————————- συνεπιμαρτυρουντος G4901 [G5723] τουG3588 HEARING WITNESS WITH “THEM” θεουG2316 GOD σημειοιςG4592 BY SIGNS τεG5037 BOTH καιG2532 AND τερασινG5059 WONDERS καιG2532 AND ποικιλαιςG4164 VARIOUS δυναμεσινG1411 ACTS OF POWER, καιG2532 AND πνευματοςG4151 OF “THE” SPIRIT αγιουG40 HOLY μερισμοιςG3311 , καταG2596 τηνG3588 TO αυτουG846 HIS θελησινG2308 WILL. God: Mark 16:20, John 15:26, Acts 2:32, Acts 2:33, Acts 3:15, Acts 3:16, Acts 4:10, Acts 14:3, Acts 19:11, Acts 19:12, Romans 15:18, Romans 15:19 gifts: or, distributions, 1 Corinthians 12:4-11, Ephesians 4:8-11 according: Daniel 4:35, Ephesians 1:5, Ephesians 1:9 Psalms 74:9 - We see Psalms 86:10 - For Ezekiel 4:3 - This Daniel 6:27 - and he Daniel 11:3 - do Zechariah 9:14 - seen Luke 9:2 - General Luke 14:34 - but Luke 24:48 - General John 6:30 - What John 8:18 - and John 14:11 - or John 14:26 - Holy Ghost John 15:24 - If John 19:35 - he that Acts 2:11 - wonderful Acts 2:22 - a man Acts 4:20 - the things Acts 4:33 - with Acts 5:12 - by Acts 5:32 - and so Acts 8:7 - unclean Acts 13:31 - who Acts 15:8 - bare Acts 20:24 - to testify 1 Corinthians 1:6 - was 1 Corinthians 12:10 - the working 1 Corinthians 12:11 - as 2 Corinthians 6:7 - the power 2 Corinthians 13:8 - General Galatians 3:2 - Received 1 Thessalonians 1:5 - in the Hebrews 6:4 - partakers Hebrews 10:15 - General 1 Peter 1:12 - with 1 Peter 4:17 - what 1 John 5:7 - the Holy 1 John 5:9 - we Hebrews 2:4. ———————- These miracles are to be attributed to God also, because He bestowed the Holy Ghost (or Spirit) on the apostles in answer to the prayer of Christ (John 14:16). Gifts according to Ms own will. The miraculous gifts which the disciples were enabled to perform in the early years of the church were regulated by the Lord in the best way for the good of the work of salvation (1 Corinthians 12:7). Hebrews 2:4 ——————————————————————————– God also bearing them witness (συνεπιμαρτυροῦντοςτοῦθεοῦ) The verb N.T.o: σύν along with other witnesses: ἐπὶ giving additional testimony: μαρτυρεῖν to bear witness. ——————————————————————————– With signs and wonders (σημείοιςτεκαὶτέρασιν) A very common combination in N.T. See Matthew 24:24; Mark 13:22; John 4:48; Acts 2:43; 2 Corinthians 12:11, etc. See on Matthew 24:24. ——————————————————————————– Divers miracles (ποικίλαιςδυνάμεσιν) Rend. powers. No doubt these include miracles, see Acts 2:22; 2 Corinthians 12:12; but powers signifies, not the miraculous manifestations, as signs and wonders, but the miraculous energies of God as displayed in his various forms of witness. ——————————————————————————– Gifts (μερισμοῖς) Rend. distributions or impartations. ——————————————————————————– Of the Holy Ghost The genitive is objective: distributions of the one gift of the Holy Spirit in different measure and in different ways. Comp. 1 Corinthians 12:4-11. ——————————————————————————– According to his will (κατὰτὴναὐτοῦθέλησιν) Θέλησις willing: his act of will. N.T.o.

Const. with distributions. The Spirit was imparted and distributed as God willed.

The hortatory digression ends here. The subject of the Son’s superiority to the angels is resumed. Hebrews 2:4 ——————————————————————————– God also bearing witness with them (sunepimarturountos tou theou). Genitive absolute with the present active participle of the late double compound verb sunepimartureτ, to join (sun) in giving additional (epi) testimony (martureτ). Here only in N.T., but in Aristotle, Polybius, Plutarch. ——————————————————————————– Both by signs (sηmeiois te kai) and wonders (kai terasin) and by manifold powers (kai poikilais dunamesin) and by gifts of the Holy Ghost (kai pneumatos hagiou merismois). Instrumental case used with all four items.

See Acts 2:22 for the three words for miracles in inverse order (powers, wonders, signs). Each word adds an idea about the erga (works) of Christ.

Teras (wonder) attracts attention, dunamis (power) shows God’s power, sηmeion reveals the purpose of God in the miracles. For poikilais (manifold, many-coloured) see Matthew 4:24; James 1:2. For merismos for distribution (old word, in N.T. only here and Hebrews 4:12) see 1 Corinthians 12:4-30. ——————————————————————————– According to his own will (kata tηn autou thelηsin). The word thelηsis is called a vulgarism by Pollux. The writer is fond of words in -is.

Hebrews 2:5-18

“THE EPISTLE TO THE HEBREWS”

Advantages Of Jesus’ Humanity (Hebrews 2:5-18)

Following his warning against drifting (Hebrews 2:1-4), the writer of Hebrews continues to illustrate Jesus’ superiority to angels… a. In the first chapter the emphasis was on Jesus’ deity b. Now the focus is on Jesus’ humanity
One can imagine the sort of objections that could be raised about Jesus’ humanity… a. When Jesus became flesh, didn’t that make Him lower than the angels? b. How then can it be said that He is superior to angels?
The response is that Jesus’ humanity provided several advantages… a. In regaining man’s lost dominion b. In bringing many sons to glory c. In disarming Satan, and delivering us from the fear of death d. In becoming a sympathetic high priest

[Yes, becoming flesh did not prove to be a handicap or a mark of inferiority; rather, it served to make Him “perfect”! To see how, let’s note how Jesus’ humanity first…]

I. ENABLED JESUS TO REGAIN MAN’S LOST (Hebrews 2:5-9) A. MAN ONCE HAD OVER THE EARTH…1. At the beginning, man was given dominion over God’s creation

Genesis 1:26-282. David marveled that God set man over His works - Psalms 8:4-6a. Even though man was made “a little lower than the angels” b. Yet God “crowned him with glory and honor”!

B. MAN HAS LOST THAT …1. As is rather evident: “But now we do not yet see all things put under him.” - Hebrews 2:82. As a result of The Fall, man lost his dominion

C. JESUS, AS A MAN, THAT !1. Jesus was “made a little lower than the angels”; i.e., He became a man! 2. Because of His suffering of death, He was “crowned with glory and honor”! a. What man once had and lost…Jesus has regained! b. Those who are in Him share in that rule, both now and in the future!

Seated at the right hand of God, Christ rules over all

cf. Ephesians 1:20-222) Those in Christ sit together with Him - cf. Ephesians 2:4-63) Especially so, when we pass from this life to the next… - cf. Revelation 2:26-27; Revelation 3:21 [Such dominion, both now and in “the world to come”, was never given to angels (Hebrews 2:5). Man had it and lost it. Becoming a man and suffering death enabled Jesus to regain that dominion for man!

By the same suffering and death, Jesus was able to “taste death for everyone” (Hebrews 2:9). By the grace of God, then, His humanity also…]

II. ENABLED JESUS TO BRING MANY SONS TO GLORY (Hebrews 2:10-13) A. HIS IN THE FLESH WERE “FITTING”…1. God gave Jesus the task… a. To bring many sons to glory (to restore man to his position of glory and honor) b. To be the “author” (captain, pioneer, leader) of man’s salvation 2. His sufferings in the flesh made Jesus “perfect” for the task! a. This is not to imply that Jesus was imperfect when He was on the earth b. The word “perfect” means to be “complete, effective, adequate” c. To be complete and effective as our Savior and High Priest, Jesus’ sufferings were necessary - cf. Hebrews 2:18 B. HIS MAKES HIM “ONE” WITH THOSE BEING SAVED…1. Even though He is the One who “sanctifies”, and they are “being sanctified” 2. His humanity (and suffering) makes them “all of one” 3. Such identity with man makes Jesus proud to call us “brethren”! - Hebrews 2:12-13 [The idea of Jesus as the One whose suffering in the flesh makes Him the perfect author of our salvation, and not ashamed to call us brethren, is expanded even further in the remaining verses of the chapter. Here we see that the humanity of Jesus…]

III. ENABLED JESUS TO DISARM SATAN AND DELIVER US FROM THE FEAR OF DEATH (Hebrews 2:14-16) A. JESUS’ DEATH GAVE HIM VICTORY OVER THE DEVIL…1. Through His own death and resurrection, Jesus “destroyed” the devil! a. The devil is still very active - cf. 1 Peter 5:8-9b. But though he once “had” (past tense) the power of death, no more! - cf. Revelation 1:182. His power greatly weakened by Jesus’ victory over death, Satan will be destroyed for all time at the time of our own resurrection! - cf. Revelation 20:10-12 B. JESUS’ DEATH GAVE US FREEDOM FROM THE FEAR OF DEATH…1. A fear that keeps many in bondage throughout their lifetime 2. But the faithful Christian need not fear death!- cf. Romans 8 : 37-39; 1 Corinthians 3:21-23; Philippians 2:213. Thus it is to the “seed of Abraham” (faithful Christians, cf. Galatians 3:29), and not to “angels” that Jesus has given such aid!

Hebrews 2:16 [Finally, partaking of flesh and blood, suffering and dying on the cross…]

IV. ENABLED JESUS TO BE A HIGH PRIEST (Hebrews 2:17-18) A. JESUS IS A AND HIGH PRIEST…1. In coming to this world, Jesus was “made like His brethren” 2. He became like man “in all things” 3. This equipped Him for the role of a merciful and faithful high priest a. “In things pertaining to God"b. “To make propitiation for the sins of the people"c. We read later that the role of high priest involved offering gifts and sacrifices for sin - Hebrews 5:1 B. HE IS ABLE TO AID THOSE WHO ARE TEMPTED…1. He too has suffered, and been tempted, though we learn later He remained without sin - Hebrews 4:152. Such suffering makes Him compassionate - cf. Hebrews 5:23. Therefore those who come to Him can expect to receive mercy and grace in time of need! - cf. Hebrews 4:16

What angel has accomplished such things as… a. Regain man’s lost dominion? b. Bring many sons to glory? c. Disarm Satan, and deliver us from the fear of death? d. Become a sympathetic high priest?
All these things (and certainly much more) Jesus has done by Virtue of becoming man… a. Yes, He became “a little lower than the angels"b. But in so doing, even His humanity makes Him far superior to angels!
With the first two chapters we see the superiority of Jesus… a. Over the prophets, as God’s perfect spokesman b. Over the angels, by virtue of His deity and His humanity – Why should we ever want to turn our back on such a Savior?

We have also seen that Jesus, who was tempted, who has suffered And tasted death for everyone, is not ashamed to call us “brethren”. Are we ashamed to call Him “Lord”? Are we willing to serve Him as Lord?

Hebrews 2:6

Hebrews 2:6 Hebrews 2:6 ————————– היולבספץסבפןG1263 [G5662] הוG1161 BUT FULLY נןץG4225 פיעG5100 ONE כודשםG3004 [G5723] SAYING, פיG5101 WHAT וףפיםG2076 [G5748] IS בםטסשנןעG444 MAN, ןפיG3754 THAT לילםחףךחG3403 [G5736] THOU ART MINDFUL בץפןץG846 OF HIM, חG2228 OR ץיןעG5207 SON בםטסשנןץG444 OF MAN, ןפיG3754 THAT וניףךונפחG1980 [G5736] THOU בץפןםG846 HIM? in: Hebrews 4:4, Hebrews 5:6, 1 Peter 1:11 What: Job 7:17, Job 7:18, Job 15:14, Psalms 8:4-8, Psalms 144:3, Isaiah 40:17 the son: Job 25:6, Psalms 146:3, Psalms 146:4, Isaiah 51:12 visitest: Genesis 50:24, Luke 1:68, Luke 1:78, Luke 7:16 Genesis 1:26 - have dominion Exodus 3:16 - visited John 21:6 - They cast 1 Timothy 2:5 - the man Hebrews 2:6. ———————- One in a certain place means David in Psalms 8:4-6. Testified is a strong word in the original, and denotes a solemn and earnest declaration, as if the speaker felt surprise and admiration over something. What is man is not meant to lower the importance of man, except as a contrast with so great a Being as the creator of all things. That God would be mindful of such a creature to the extent of the facts referred to, caused David to express himself as it is in this passage. Son of man is virtually the same as the simple term man above, except that it indicates a being that is reproduced by another like himself, and hence that he is inferior to his Creator. Visitest is from which Thayer defines, “To look upon in order to help or to benefit, equivalent to look after, have a care for, provide for.” Hebrews 2:6 ——————————————————————————– In a certain place (נןύ) Only here and Hebrews 4:4, signifying indefinite quotation. It does not mean that the writer is ignorant of the author or of the place, but assumes that the readers know it, and that it is a matter of no moment who said it or where it is written. ——————————————————————————– Testified (היולבספץסάפן) Mostly in Luke and Acts. Only here in Hebrews. In Paul only in 1st Thessalonians. See on 1 Thessalonians 2:12. It implies a solemn, earnest testimony. ——————————————————————————– What is man The Hebrew interrogation, ‏מָה‎, what, what kind of, implies “how small or insignificant” compared with the array of the heavenly bodies; not “how great is man.” ——————————————————————————– The son of man Hebrew son of Adam, with a reference to his earthly nature as formed out of the dust.

Very often in Ezekiel as a form of address to the prophet, lxx, ץἱὲἀםטסώנןץ son of man. The direct reference of these words cannot be to the Messiah, yet one is reminded that the Son of man was Christ’s own title for himself. ——————————————————————————– Visitest (ἐניףךέנפῃ) The primary sense of the verb is to look upon; hence, to look after or inspect; to visit in order to inspect or help.

Similarly the Latin visere means both to look at and to visit. An ἐנίףךןנןע is an overlooker, and ἐניףךןנὴ is visitation. The verb only here in Hebrews, oP., very often in lxx. See on Matthew 25:36. Here in the sense of graciously and helpfully regarding; caring for. ——————————————————————————– Thou madest him a little lower than the angels (ἠכάפפשףבע) Rend. thou didst for some little time make him lower than the angels. Ἐכבפפןῦם to make less or inferior, only here, v. 9, and John 3:30. Often in lxx (principally Sirach).ֲסבקύ פי, the Hebrew as A.V. a little; of degree.

The lxx translators interpreted it, apparently, of time, “for some little time.” Although there is precedent for both meanings in both Class. and N.T., the idea of time better suits the whole line of thought, and would probably, as Robertson Smith observes, have appeared to a Greek reader the more natural interpretation. For this sense see Isaiah 57:17; Acts 5:34.

He who has been described as superior to the angels, was, for a short time, on the same plane with man, and identified with an economy which was under the administration of angels. This temporary subordination to angels was followed by permanent elevation over them. ׀בס’ ἀדדέכןץע. The Hebrew is ‏מֵאֱלֹהִים‎, than God. Elohim is used in a wide sense in O.T.: see, for instance, Psalms 82:6, where God addresses the judges by that titles and declares that he himself called them to their office and gave them their name and dignity. Comp. John 10:34 and Psalms 29:1, lxx ץἱןὶ טוןῦ sons of God, A.V. mighty.

The lxx translators understand it, not as representing the personal God, but that which is divine, in which sense it would be appropriate to angels as having divine qualities. Hebrews 2:6 ——————————————————————————– But one somewhere (de pou tis).

See Hebrews 4:4 for a like indefinite quotation. Philo uses this “literary mannerism” (Moffatt). He quotes Psalms 8:5-7 and extends here to Hebrews 2:8. ——————————————————————————– Hath testified (diemarturato). First aorist middle indicative of diamarturomai, old verb to testify vigorously (Acts 2:40). ——————————————————————————– What (Ti). Neuter, not masculine tis (who). The insignificance of man is implied. ——————————————————————————– The son of man (huios anthrפpou).

Not ho huios tou anthrפpou which Jesus used so often about himself, but literally here “son of man” like the same words so often in Ezekiel, without Messianic meaning here. ——————————————————————————– Visited (episkeptחi). Second person singular present indicative middle of episkeptomai, old verb to look upon, to look after, to go to see (Matthew 25:36), from which verb episcopos, overseer, bishop, comes.

Hebrews 2:7

Hebrews 2:7 Hebrews 2:7 ——————————- ηλαττωσαςG1642 [G5656] THOU DIST MAKE LOWER αυτονG846 HIM βραχυG1024 LITTLE τιG5100 SOME παρG3844 THAN “THE” αγγελουςG32 ANGELS; δοξηG1391 WITH GLORY καιG2532 AND τιμηG5092 HONOUR εστεφανωσαςG4737 [G5656] THOU DIST CROWN αυτονG846 HIM, καιG2532 AND κατεστησαςG2525 [G5656] DIDST SET αυτονG846 HIM επιG1909 OVER ταG3588 THE εργαG2041 WORKS τωνG3588 χειρωνG5495 σουG4675 OF THY HANDS; madest: Hebrews 2:9 a little lower than: or, a little while inferior to Exodus 3:16 - visited Psalms 8:5 - thou Psalms 65:11 - crownest Proverbs 4:9 - a crown Zechariah 6:13 - bear Matthew 17:27 - and take Mark 11:3 - that John 5:27 - because Ephesians 4:9 - the lower 2 Timothy 2:5 - is he Hebrews 12:2 - for Hebrews 2:7. ———————- Little lower than the angels This same thing is said of Jesus in verse 9, and the sense in which it is said is explained, namely, for the suffering of death. Hence we understand that this inferiority of man to the angels in the present verse refers to the nature of his body, that it is possible for him to die which the angels cannot do (Luke 20:36). Notwithstanding this humble status of man, God did crown him with the glory and honor of being placed over the works of His hands. Hebrews 2:7 ——————————————————————————– Thou madest him a little lower (elattτsas auton brachu ti). First aorist active of old verb elattoτ from elattτn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). ——————————————————————————– Than the angels (par’ aggelous). “Beside angels” like para with the accusative of comparison in Hebrews 1:4; Hebrews 1:9. The Hebrew here has Elohim which word is applied to judges in Psalms 82:1; Psalms 82:6 (John 10:34-35). Here it is certainly not “God” in our sense. In Psalms 29:1 the LXX translates Elohim by huoi theou (sons of God). ——————————————————————————– Thou crownedst (estephanτsas).

First aorist active indicative of old verb, stephanoτ, to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God’s purpose in creating man with such a destiny as mastery over nature. The rest of Heb 2:7 is absent in B.

Hebrews 2:8

Hebrews 2:8 Hebrews 2:8 ————————– πανταG3956 ALL THINGS υπεταξαςG5293 [G5656] THOU DIDST SUBJECT υποκατωG5270 UNDER τωνG3588 ποδωνG4228 αυτουG846 HIS FEET ενG1722 γαρG1063 τωG3588 FOR IN υποταξαιG5293 [G5658] αυτωG846 TO HIM ταG3588 πανταG3956 ALL THINGS, ουδενG3762 NOTHING αφηκενG863 [G5656] HE LEFT αυτωG846 TO HIM ανυποτακτονG506 . νυνG3568 δεG1161 BUT NOW ουπωG3768 NOT YET ορωμενG3708 [G5719] DO WE SEE αυτωG846 TO HIM ταG3588 πανταG3956 ALL THINGS υποτεταγμεναG5293 [G5772] ; hast: Hebrews 2:5, Hebrews 1:13, Psalms 2:6, Daniel 7:14, Matthew 28:18, John 3:35, John 13:3, 1 Corinthians 15:27, Ephesians 1:21, Ephesians 1:22, Philippians 2:9-11, 1 Peter 3:22, Revelation 1:5, Revelation 1:18, Revelation 5:11-13 but: Job 30:1-12, Job 41:1-34, 1 Corinthians 15:24, 1 Corinthians 15:25 Psalms 8:6 - put Zechariah 3:5 - fair Matthew 11:27 - are Matthew 17:27 - and take Luke 10:22 - All things Luke 24:26 - General John 17:2 - As Acts 19:17 - the name Hebrews 1:2 - appointed Hebrews 2:8. ———————- Thou hast put all things in subjection under his feet. This is said in reference to what is declared in Genesis 1:26-28. From here on the apostle extends his remarks to Include Jesus, which is not considered in the original passage in the Psalms. This is not the only instance where a New Testament writer makes a second or extended use of an Old Testament passage. Hosea 11:1 is said regarding the departure of ancient Israel from Egypt, but Matthew 2:14-15 quotes it and applies it to Christ. Likewise Matthew 1:23 cites Isaiah 7:14 and applies is to Christ, yet the passage in Isaiah first referred to an infant born to the prophet and his young wife. See not yet all things put under him is said of Jesus, and the next two verses will indicate what it is that is not yet put under or been conquered by Jesus, and what he must first suffer before His final victory over all except his Father. Hebrews 2:8 ——————————————————————————– For (γὰρ) Explanatory. Thou hast put all things in subjection under his feet, that is to say, nothing is excepted. ——————————————————————————– That is not put under him (αὐτῳἀνυπότακτον) Lit. “unsubjected to him.” The adjective only here and 1 Timothy 1:9; Titus 1:6. But this ideal is not yet a reality. We see not yet all things subjected to him, but we do see the germinal fulfillment of the prophecy in Jesus’ life, suffering, and death. Hebrews 2:8 ——————————————————————————– In that he subjected (en tτi hupotaxai). First aorist active articular infinitive of hupatassτ in the locative case, “in the subjecting.” ——————————————————————————– He left (aphηken).

First aorist active indicative (kappa aorist) of aphiηmi. ——————————————————————————– Nothing that is not subject to him (ouden autτi anupotakton). Later verbal of hupotassτ with a privative. Here in passive sense, active sense in 1 Timothy 1:9. Man’s sovereignty was meant to be all-inclusive including the administration of “the world to come.” “He is crowned king of nature, invested with a divine authority over creation” (Moffatt). But how far short of this destiny has man come! ——————————————————————————– But now we see not yet (nun de oupτ horτmen). Not even today in the wonderful twentieth century with man’s triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

Hebrews 2:9

Hebrews 2:9 Hebrews 2:9 ————————– τονG3588 δεG1161 BUT WHO βραχυG1024 LITTLE τιG5100 SOME παρG3844 THAN αγγελουςG32 “THE” ANGELS ηλαττωμενονG1642 [G5772] MADE LOWER βλεπομενG991 [G5719] WE SEE ιησουνG2424 JESUS διαG1223 ON ACCOUNT OF τοG3588 THE παθημαG3804 τουG3588 θανατουG2288 OF DEATH δοξηG1391 WITH GLORY καιG2532 AND τιμηG5092 WITH HONOUR εστεφανωμενονG4737 [G5772] CROWNED; οπωςG3704 SO THAT χαριτιG5485 BY “THE” GRACE θεουG2316 OF GOD υπερG5228 FOR παντοςG3956 EVERY ONE γευσηταιG1089 [G5667] HE MIGHT TASTE θανατουG2288 DEATH. Jesus: Hebrews 8:3, Hebrews 10:5, Genesis 3:15, Isaiah 7:14, Isaiah 11:1, Isaiah 53:2-10, Romans 8:3, Galatians 4:4, Philippians 2:7-9 for the: or, by the crowned: Psalms 21:3-5, Acts 2:33, Revelation 19:12 by: John 3:16, Romans 5:8, Romans 5:18, Romans 8:32, 2 Corinthians 5:21, 2 Corinthians 6:1, 1 John 4:9, 1 John 4:10 taste: Matthew 6:28, Mark 9:1, Luke 9:27, John 8:52 for every: John 1:29, John 12:32, 2 Corinthians 5:15, 1 Timothy 2:6, 1 John 2:2, Revelation 5:9 Exodus 28:2 - glory 2 Kings 11:12 - put the crown 1 Chronicles 29:25 - bestowed 2 Chronicles 23:11 - put upon Psalms 8:5 - thou Psalms 89:19 - exalted Psalms 110:7 - therefore Son 3:11 - behold Son 8:1 - find thee Ezekiel 34:24 - a prince Micah 2:13 - their Zechariah 3:5 - fair Zechariah 6:11 - make Matthew 16:28 - taste Luke 10:37 - He that John 3:35 - and John 10:17 - General John 10:18 - but John 12:24 - if John 13:3 - knowing John 14:28 - Father John 17:2 - As Acts 3:13 - hath Acts 3:22 - of your Acts 19:17 - the name Romans 5:15 - and the gift 2 Corinthians 5:14 - one Ephesians 1:20 - and set Ephesians 4:9 - the lower Philippians 2:9 - God 1 Timothy 3:16 - God 2 Timothy 2:5 - is he Titus 2:11 - the grace Hebrews 1:2 - appointed Hebrews 1:4 - so Hebrews 2:7 - madest Hebrews 3:3 - this 1 Peter 1:21 - gave Revelation 14:14 - a golden Hebrews 2:9. ———————- Jesus was made lower than the angels in regard to his body only, as explained in verse 7; it is further explained in the present verse. In order to be able to taste death for every man, He must himself be able to die, which required such a body. It was by the grace or favor of God for mankind, that Jesus was enabled to die (and live again) for humanity. It was a glory and honor for Jesus to be crowned with such an exalted privilege as that of dying for the salvation of man. Hebrews 2:9 ——————————————————————————– Jesus— made a little lower, etc. Repeated from Hebrews 2:7. To be subordinated to the angels is the same as being “made under the law,” Galatians 4:4. In that chapter Paul shows that the law under which the church in its state of pupilage was kept (Galatians 3:23; Galatians 4:3) was instituted through the mediation of angels (Galatians 3:19). Then, as interchangeable with under the law, Paul has “enslaved under the elements (ὑπὸτὰστοιχεῖα) of the world” (Galatians 4:3; Galatians 4:9). These elements are elemental forces or spirits, as appears from a correct interpretation of Col 2:8; Colossians 2:20.

The subjection to elemental spirits is only another form of subjection to the angels of the law, and our author uses this doctrine to show the mutable nature of angels in contrast with the immutable perfection of the Son (see Hebrews 1:7-8). This accords with the Epistle to the Colossians which deals with the heresy of angel-worship, and in which the worship of angels is represented as connected with the service of elemental or cosmic forces.

Very striking is Colossians 2:15. When the bond of the law was rendered void in Christ’s crucifixion, that ministry of angels which waited on the giving of the law was set aside by God (ἀπεκδύσαμενος) having stripped off, revealing Christ as the head of every principality and power. God made a show or display of them (ἐδειγμάτισεν) as subordinate and subject to Christ. He thus boldly (, by a bold stroke, put his own chosen ministers in subjection before the eyes of the world. See on Colossians 2:15. The use of the human name, Jesus, at this point, is significant.

In this epistle that name usually furnishes the key to the argument of the passage in which it occurs. See Hebrews 3:1; Hebrews 6:20; Hebrews 12:2. ——————————————————————————– For the suffering of death crowned with glory and honor (διὰτὸπάθηματοῦθανάτουδόξῃκαὶτιμῃἐστεφανωμένον) The usual interpretation connects for the suffering of death with made lower than the angels, meaning that Jesus was subordinated to the angels for the suffering of death.

But for the suffering of death should be connected with crowned, etc. Δια should be rendered because of. Jesus was crowned with glory and honor because of the suffering of death. Christ’s exaltation and preeminence over the angels was won through humiliation and death. For crowned, see on 2 Timothy 2:5. Exaltation was the logical result of Christ’s humiliation (comp. Philippians 2:9), not simply its recompense (comp. Matthew 23:12; Luke 14:11; Luke 18:14). He was glorified in humiliation. “The humiliation is only the glory not yet begun.” ——————————————————————————– By the grace of God (χάριτιθεοῦ) God manifested his grace in giving Christ the opportunity of tasting death for every man, and so abolishing death as a curse.

The same thought of glory in humiliation is expressed in John 1:14. To be called to the office of “apostle and high-priest of our confession” (Hebrews 3:1), an office which involved personal humiliation and death, was to be “crowned with glory and honor,” and was a signal token of God’s favor. Note John 12:23; John 12:28; John 13:31-32, in which Jesus speaks of his approaching passion as itself his glorification. Comp. Hebrews 3:3. It was desirable to show to Jews who were tempted to stumble at the doctrine of a crucified Messiah (Galatians 3:13), that there was a glory in humiliation. ——————————————————————————– Should taste death (γεύσηταιθανάτου) The phrase is found several times in the Gospels, as Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52.

See on Luke 9:27; see on John 8:52. The following statement justifies the bold assertion of Heb 2:9.

With a view to the recoil of Jewish readers from the thought of a suffering Messiah (1 Corinthians 1:23), the writer will show that Jesus’ suffering and death were according to the divine fitness of things. Hebrews 2:9 ——————————————————————————– Even Jesus (Iηsoun). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man’s destiny, “the very one who has been made a little lower than the angels” (ton brachu ti par’ aggelous ηlattτmenon), quoting and applying the language of the Psalm in Hebrews 2:7 to Jesus (with article ton and the perfect passive participle of elattaτ). But this is not all. Death has defeated man, but Jesus has conquered death. ——————————————————————————– Because of the suffering of death (dia to pathηma tou thanatou). The causal sense of dia with the accusative as in Hebrews 1:14.

Jesus in his humanity was put lower than the angels “for a little while” (brachu ti). Because of the suffering of death we see (blepomen) Jesus crowned (estephanτmenon, perfect passive participle of stephanoτ from Hebrews 2:7), crowned already “with glory and honour” as Paul shows in Philippians 2:9-11 (more highly exalted, huperupsτsen) “that at the name of Jesus every knee should bow.” There is more glory to come to Jesus surely, but he is already at God’s right hand (Hebrews 1:3). ——————————————————————————– That by the grace of God he should taste death for every man (hopτs chariti theou huper pantos geusηtai thanatou).

This purpose clause (hopτs instead of the more usual hina) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ’s death in behalf of (huper), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (geuomai thanatou) occurs in the Gospels (Matthew 16:28; Mark 9:1; Luke 9:27; John 8:52), though not in the ancient Greek. It means to see death (Hebrews 11:5), “a bitter experience, not a rapid sip” (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some.

It is all “by the grace (chariti, instrumental case) of God,” a thoroughly Pauline idea. Curiously enough some MSS. read chτris theou (apart from God) in place of chariti theou, Nestorian doctrine whatever the origin.

Hebrews 2:10

Hebrews 2:10 Hebrews 2:10 ————————– επρεπενG4241 [G5707] γαρG1063 FOR IT WAS αυτωG846 TO HIM διG1223 FOR ονG3739 WHOM “ARE” ταG3588 πανταG3956 ALL THINGS καιG2532 AND διG1223 BY ουG3739 WHOM “ARE” ταG3588 πανταG3956 ALL THINGS πολλουςG4183 MANY υιουςG5207 SONS ειςG1519 TO δοξανG1391 GLORY αγαγονταG71 [G5631] , τονG3588 THE αρχηγονG747 LEADER τηςG3588 σωτηριαςG4991 αυτωνG846 OF THEIR διαG1223 THROUGH παθηματωνG3804 τελειωσαιG5048 [G5658] TO MAKE PERFECT. it: Hebrews 7:26, Genesis 18:25, Luke 2:14, Luke 24:26, Luke 24:46, Romans 3:25, Romans 3:26, Ephesians 1:6-8, Ephesians 2:7, Ephesians 3:10, 1 Peter 1:12 for: Proverbs 16:4, Isaiah 43:21, Romans 11:36, 1 Corinthians 8:6, 2 Corinthians 5:18, Colossians 1:16, Colossians 1:17, Revelation 4:11 many: Hosea 8:10, John 11:52, Romans 8:14-18, Romans 8:29, Romans 8:30, Romans 9:25, Romans 9:26, 2 Corinthians 6:18, Galatians 3:26, Ephesians 1:5, 1 John 3:1, 1 John 3:2, Revelation 7:9 glory: Romans 9:23, 1 Corinthians 2:7, 2 Corinthians 3:18, 2 Corinthians 4:17, Colossians 3:4, 2 Timothy 2:10, 1 Peter 5:1, 1 Peter 5:10 the captain: Hebrews 6:20, Hebrews 12:2, Joshua 5:14, Joshua 5:15, Isaiah 55:4, Micah 2:13, Acts 3:15, Acts 5:31 perfect: Hebrews 5:8, Hebrews 5:9, Luke 13:32, Luke 24:26, Luke 24:46, John 19:30 Leviticus 4:25 - put Leviticus 4:30 - upon the horns Leviticus 4:34 - the horns of the altar Leviticus 5:9 - sprinkle Leviticus 8:23 - Moses took Leviticus 9:9 - General Numbers 7:15 - General Deuteronomy 14:1 - the children 1 Samuel 10:1 - captain 1 Samuel 13:14 - captain over 1 Samuel 22:2 - a captain 2 Samuel 5:2 - a captain 2 Kings 20:5 - the captain 2 Chronicles 13:12 - for our captain Psalms 110:7 - therefore Son 5:10 - the chiefest Ezekiel 34:24 - a prince Daniel 8:11 - the prince John 12:24 - if Hebrews 2:14 - the children Hebrews 7:28 - consecrated 1 Peter 2:21 - because Revelation 12:7 - Michael Hebrews 2:10. ———————- The pronoun him refers to God, and it became him or was befitting that He should do the things mentioned in the verse. Whom also is a pronoun standing for God, because all things were originally for and by Him. He planned to bring many (as many as would) persons unto the glory of spiritual service in this life, and eternal glory in the life to come. For such a grand accomplishment it was necessary to have a captain who could lead them in the manner. Such a captain was to be Jesus, and he was made perfect (completely qualified) by suffering. Such an experience was all that Jesus lacked before he came to the earth, and hence He was given a fleshly body that was capable of suffering and death. Hebrews 2:10 ——————————————————————————– It became (ἔπρεπεν) Not logical necessity (δεῖ, v. 1), nor obligation growing out of circumstances (ὤφειλεν, v. 17), but an inner fitness in God’s dealing. Dr. Robertson Smith observes: “The whole course of nature and grace must find its explanation in God; and not merely in an abstract divine arbitrium, but in that which befits the divine nature.” ——————————————————————————– For whom— by whom (δι’ ὅν—δι’ οὗ) For whom, that is, for whose sake all things exist. God is the final cause of all things. This is not = εἰςαὐτὸντὰπάντα unto whom are all things, Romans 11:36; which signifies that all things have their realization in God; while this means that all things have their reason in God. By whom, through whose agency, all things came into being.

On διὰ applied to God, see on Hebrews 1:2. These two emphasize the idea of fitness.

It was becoming even to a God who is the beginning and the end of all things. ——————————————————————————– In bringing many sons unto glory (πολλοὺςυἱοὺςεἰςδόξανἀγαγόντα) Const. bringing with him; not with captain, which would mean “to perfect the captain, etc., as one who led many sons, etc.” Αγαγόντα is not to be explained who had brought, or after he had brought, with a reference to the O.T. saints, “he had brought many O.T. sons of God unto glory”; but rather, bringing as he did, or in bringing, as A.V. Many sons, since their leader himself was a son. Unto glory, in accordance with the glory with which he himself had been crowned (v. 9). The glory is not distinguished from the salvation immediately following. For the combination salvation and glory see 2 Timothy 2:10; Revelation 19:1. ——————————————————————————– To make perfect (τελειῶσαι) Lit. to carry to the goal or consummation. The “perfecting” of Jesus corresponds to his being “crowned with glory and honor,” although it is not a mere synonym for that phrase; for the writer conceives the perfecting not as an act but as a process. “To make perfect” does not imply moral imperfection in Jesus, but only the consummation of that human experience of sorrow and pain through which he must pass in order to become the leader of his people’s salvation. ——————————————————————————– The captain of their salvation (τὸνἀρχηγὸντῆςσωτηρίαςαὐτῶν) Comp.

Acts 5:31. Ἀρχηγὸς captain, quite frequent in lxx and Class. Rev. renders author, which misses the fact that the Son precedes the saved on the path to glory.

The idea is rather leader, and is fairly expressed by captain. Hebrews 2:10 ——————————————————————————– It became him (eprepen autτi). Imperfect active of prepτ, old verb to stand out, to be becoming or seemly. Here it is impersonal with teleiτsai as subject, though personal in Hebrews 7:26. Autτi (him) is in the dative case and refers to God, not to Christ as is made plain by ton archηgon (author). One has only to recall John 3:16 to get the idea here.

The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (Hebrews 2:10-18) worthy to go beside Philippians 2:5-11. ——————————————————————————– For whom (di’ hon). Referring to autτi (God) as the reason (cause) for the universe (ta panta). ——————————————————————————– Through whom (di’ hou).

With the genitive dia expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in Romans 11:36 by his ex autou kai di’ autou kai eis auton ta panta. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (di’ hou) in creation (Hebrews 1:2), a doctrine in harmony with Colossians 1:15-16 (en autτi, di’ autou eis auton) and John 1:3. ——————————————————————————– In bringing (agagonta). Second aorist active participle of agτ in the accusative case in spite of the dative autτi just before to which it refers. ——————————————————————————– The author (ton archηgon). Old compound word (archη and agτ) one leading off, leader or prince as in Acts 5:31, one blazing the way, a pioneer (Dods) in faith (Hebrews 12:2), author (Acts 3:15).

Either sense suits here, though author best (Hebrews 2:9). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans 8:29). ——————————————————————————– To make perfect (teleiτsai).

First aorist active infinitive of teleioτ (from teleios). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in Hebrews 4:15), but simply that “by means of sufferings” God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.

Hebrews 2:11

Hebrews 2:11 Hebrews 2:11 ————————– οG3588 τεG5037 γαρG1063 FOR BOTH HE WHO αγιαζωνG37 [G5723] καιG2532 AND οιG3588 THOSE αγιαζομενοιG37 [G5746] εξG1537 OF ενοςG1520 ONE παντεςG3956 “ARE” ALL; διG1223 FOR ηνG3739 WHICH αιτιανG156 CAUSE ουκG3756 επαισχυνεταιG1870 [G5736] HE IS NOT ASHAMED αδελφουςG80 αυτουςG846 THEM καλεινG2564 [G5721] TO CALL, he that: Hebrews 10:10, Hebrews 10:14, Hebrews 13:12, John 17:19 all: Hebrews 2:14, John 17:21, Acts 17:26, Galatians 4:4 he is: Hebrews 11:16, Mark 8:38, Luke 9:26 to call: Matthew 12:48-50, Matthew 25:40, Matthew 28:10, John 20:17, Romans 8:29 Genesis 46:31 - General Genesis 47:1 - Joseph Leviticus 8:30 - the anointing Leviticus 16:18 - General Leviticus 25:48 - General Rth 3:2 - is not Boaz 1 Chronicles 28:2 - my brethren Psalms 22:22 - I will Proverbs 17:17 - General Son 4:9 - my sister Son 8:1 - that thou Matthew 12:50 - the same Mark 3:34 - Behold Luke 8:21 - My mother John 1:14 - the Word Acts 20:32 - which are 1 Corinthians 1:2 - sanctified 1 Corinthians 6:11 - but ye are sanctified 1 Thessalonians 5:23 - sanctify Hebrews 1:9 - thy fellows Hebrews 2:17 - it Hebrews 10:29 - wherewith Hebrews 2:11. ———————- This verse and on through the chapter, carries the main subject of the oneness and fellowship that was designed to exist between Jesus and those whom he planned to save. To be sanctified means to be devoted to the service of God. Such a state of devotion is accomplished through Jesus who is he that sanctifieth. They are all of one in that both Jesus and his disciples are united in reverence for God who makes all. good things possible that exist. In this sense they are all brethren and Jesus is not ashamed in the happy relationship. Hebrews 2:11 ——————————————————————————– In order to bring many sons unto glory, Christ assumes to them the relation of brother. ——————————————————————————– He that sanctifieth (ὁἁγιάζων) Sanctification is the path to glorification. Comp. Hebrews 10:14. ——————————————————————————– Of one (ἐξἑνὸς) Probably God, although the phrase may signify of one piece, or of one whole. Jesus and his people alike have God for their father. Therefore they are brethren, and Christ, notwithstanding his superior dignity, is not ashamed to call them by that name. Hebrews 2:11 ——————————————————————————– He that sanctifieth (ho hagiazτn).

Present active articular participle of hagiazτ. Jesus is the sanctifier (Hebrews 9:13-14; Hebrews 13:12). ——————————————————————————– They that are sanctified (hoi hagiazomenoi). Present passive articular participle of hagiazτ. It is a process here as in Hebrews 10:14, not a single act, though in Hebrews 10:10 the perfect passive indicative presents a completed state. ——————————————————————————– Of one (ex henos). Referring to God as the Father of Jesus and of the “many sons” above (Hebrews 2:10) and in harmony with Hebrews 2:14. Even before the incarnation Jesus had a kinship with men though we are not sons in the full sense that he is. ——————————————————————————– He is not ashamed (ouk epaischunetai).

Present passive indicative of epaischunomai, old compound (Romans 1:16). Because of the common Father Jesus is not ashamed to own us as “brothers” (adelphous), unworthy sons though we be.

Hebrews 2:12

Hebrews 2:12 Hebrews 2:12 ————————– λεγωνG3004 [G5723] SAYING απαγγελωG518 [G5692] I WILL DECLARE τοG3588 ονομαG3686 σουG4675 THY NAME τοιςG3588 αδελφοιςG80 μουG3450 TO MY ; ενG1722 IN μεσωG3319 “THE” MIDST εκκλησιαςG1577 OF “THE” υμνησωG5214 [G5692] σεG4571 I WILL SING PRAISE TO THEE. I will: Psalms 22:22, Psalms 22:25 in: Psalms 40:10, Psalms 111:1, John 18:20 1 Chronicles 28:2 - my brethren Psalms 26:12 - in the Psalms 35:18 - give Psalms 40:9 - preached Psalms 109:30 - I will praise Psalms 149:1 - in the congregation Son 5:1 - my sister Son 8:1 - that thou Mark 3:34 - Behold John 17:6 - have manifested John 17:26 - I have 1 John 1:3 - declare Hebrews 2:12. ———————- Paul verifies his statement of the preceding verse by a quotation from the Psalms 22:22, which is a part of a chapter composed of predictions about Christ. In the midst of the church. In Matthew 18:20 Jesus promises to be present in every scriptural assembly, and in such a meeting He will be joining in the praises. Hebrews 2:12 ——————————————————————————– This acknowledgment as brethren the writer represents as prophetically announced by Messiah in Psalms 22:22. The Psalm is the utterance of a sufferer crying to God for help in the midst of enemies. The Psalmist declares that God has answered his prayer, and that he will give public thanks therefore. ——————————————————————————– Unto my brethren (τοῖςἀδελφοῖςμου) His brethren in the worshipping assembly. This is applied by our writer to the human brotherhood at large, and Christ is represented as identifying himself with them in thanksgiving. ——————————————————————————– Will I sing praise unto thee (ὑμνήσωσε) Rare in N.T. Matthew 26:30; Mark 14:26; Acts 16:25. Lit. hymn thee.

Often in the Greek liturgies. Hebrews 2:12 ——————————————————————————– Unto my brethren (tois adelphois mou). To prove his point the writer quotes Psalms 22:22 when the Messiah is presented as speaking “unto my brethren.” ——————————————————————————– Congregation (ekklηsias). The word came to mean the local church and also the general church or kingdom (Matthew 16:18; Hebrews 12:23). Here we have the picture of public worship and the Messiah sharing it with others as we know Jesus often did.

Hebrews 2:13

Hebrews 2:13 Hebrews 2:13 ————————– καιG2532 AND παλινG3825 AGAIN εγωG1473 I εσομαιG2071 [G5704] WILL BE πεποιθωςG3982 [G5756] επG1909 IN αυτωG846 HIM. καιG2532 AND παλινG3825 AGAIN, ιδουG2400 [G5628] BEHOLD εγωG1473 I καιG2532 AND ταG3588 THE παιδιαG3813 αG3739 WHICH μοιG3427 ME εδωκενG1325 [G5656] οG3588 GAVE θεοςG2316 GOD. I will: 2 Samuel 22:3, Psalms 16:1, Psalms 18:2, Psalms 36:7, Psalms 36:8, Psalms 91:2, Isaiah 12:2, Isaiah 50:7-9, Matthew 27:43 Behold: Isaiah 8:18, Isaiah 53:10 which: Genesis 33:5, Genesis 48:9, Psalms 127:3, John 10:29, John 17:6-12, 1 Corinthians 4:15 Leviticus 25:25 - General Psalms 21:7 - For the Psalms 22:30 - A seed Isaiah 9:6 - The everlasting Father John 17:12 - I kept Hebrews 2:13. ———————- This verse is a quotation from some Old Testament sayings, parts of them from David, pertaining to the close fellowship between the Lord and his disciples. Hebrews 2:13 ——————————————————————————– I will put my trust, etc. Isaiah 8:17-18. The passage occurs in an invective against the people’s folly in trusting to any help but God’s during the Syro-Israelitish war under Ahaz. The prophet is commanded to denounce those who trusted to soothsayers and not to God, and to bind and seal God’s testimony to the righteous party who maintained their confidence in him— a party comprising the disciples of Isaiah, and in whom lies the prophet’s hope for the future of Israel. Isaiah declares his own faith in God, and announces that he and his children have been appointed as living symbols of the divine will, so that there is no need of applying to necromancers. The names of the children are Shear-jashub a remnant shall return, and Maher-shalal-hash-baz haste-spoil-hurry-prey.

These names will teach Israel that Assyria will spoil Damascus and Samaria; and that, in the midst of foreign invasion, God will still be with Judah, and will make a nation of the remnant which the war shall leave. The prophet and his children are thus omens of the nation’s fortunes.

The children were babes at this time, and “the only unity which existed among them was that which exists between every father and his children, and that which resulted from their belonging to the same prophetic household and all bearing symbolic names (without knowledge of the fact on the part of the children).” Our writer ignores the historical sense of the words, takes a part of a sentence and puts a messianic meaning into it, inferring from it the oneness of Jesus and his people, and the necessity of his assuming their nature in order to be one with them. He treats the two parts of the passage separately, emphasizing in the first part Messiah’s trust in God in common with his human brethren, and inserting ἐγὼ I into the lxx text in order to call special attention to the speaker as Messiah. In the second part, he expresses the readiness of himself and his children to carry out God’s will. Hebrews 2:13 ——————————————————————————– I will put my trust in him (Egτ esomai pepoithτs ep’ autτi). A rare periphrastic (intransitive) future perfect of peithτ, a quotation from Isaiah 8:17. The author represents the Messiah as putting his trust in God as other men do (cf.

Hebrews 12:2). Certainly Jesus did this constantly.

The third quotation (kai palin, And again) is from Isaiah 8:18 (the next verse), but the Messiah shows himself closely linked with the children (paidia) of God, the sons (huioi) of Hebrews 2:10.

Hebrews 2:14

Hebrews 2:14 Hebrews 2:14 ————————– επειG1893 SINCE ουνG3767 ταG3588 THE παιδιαG3813 κεκοινωνηκενG2841 [G5758] HAVE σαρκοςG4561 OF FLESH καιG2532 AND αιματοςG129 BLOOD, καιG2532 ALSO αυτοςG846 HE παραπλησιωςG3898 IN LIKE MANNER μετεσχενG3348 [G5627] TOOK PART IN τωνG3588 αυτωνG846 THE SAME, ιναG2443 THAT διαG1223 τουG3588 THROUGH θανατουG2288 DEATH καταργησηG2673 [G5661] HE MIGHT ANNUL τονG3588 HIM WHO τοG3588 THE κρατοςG2904 MIGHT εχονταG2192 [G5723] τουG3588 HAS θανατουG2288 OF DEATH τουτεστινG5123G5123 [G5748] THAT IS, τονG3588 THE διαβολονG1228 DEVIL; the children: Hebrews 2:10 of flesh: 1 Corinthians 15:50 he also: Hebrews 2:18, Hebrews 4:15, Genesis 3:15, Isaiah 7:14, John 1:14, Romans 8:3, Galatians 4:4, Philippians 2:7, Philippians 2:8, 1 Timothy 3:16, he through, Hebrews 9:15, Isaiah 53:12, John 12:24, John 12:31-33, Romans 14:9, Colossians 2:15, Revelation 1:18 destroy: Isaiah 25:8, Hosea 13:14, 1 Corinthians 15:54, 1 Corinthians 15:55, 2 Timothy 1:10 the devil: Matthew 25:41, 1 John 3:8-10, Revelation 2:10, Revelation 12:9, Revelation 20:2 Leviticus 14:5 - earthen vessel Leviticus 16:4 - holy linen coat Leviticus 25:25 - General Judges 9:2 - your bone Judges 14:14 - Out of the eater Judges 16:30 - So the dead 1 Samuel 17:51 - his sword 2 Samuel 5:1 - we Psalms 18:17 - strong Psalms 45:7 - above Psalms 68:20 - unto Psalms 98:1 - his right Psalms 118:13 - General Isaiah 8:18 - I and the Isaiah 9:6 - The everlasting Father Isaiah 40:10 - with strong hand Isaiah 42:7 - to bring Isaiah 49:25 - Even Isaiah 63:5 - mine own Jeremiah 31:11 - redeemed Daniel 7:13 - one like Micah 2:13 - breaker Matthew 4:2 - he was Matthew 6:13 - deliver Matthew 16:13 - I the Matthew 22:45 - how Matthew 27:50 - yielded Mark 3:27 - General Mark 5:7 - that Luke 4:34 - art Luke 8:35 - and found Luke 10:18 - I beheld Satan Luke 16:22 - was carried John 10:18 - but John 12:27 - but John 16:11 - the John 19:30 - and he Acts 2:24 - because Acts 10:38 - healing Acts 26:18 - and from Romans 6:9 - death Romans 16:20 - shall 1 Corinthians 15:13 - General 1 Corinthians 15:26 - General Galatians 1:16 - flesh Galatians 4:31 - we Colossians 1:13 - delivered Hebrews 2:11 - all Hebrews 2:17 - it Hebrews 5:7 - the Hebrews 10:5 - but Revelation 1:13 - like Revelation 12:11 - they overcame Revelation 21:4 - no Hebrews 2:14. ———————- The fellowship is continued in this verse. The motive for sharing in a nature of flesh and blood is the same as indicated in verse 9. Destroy is used in the sense of counteract, for the devil will never be literally destroyed. But lie had the power of causing death to come upon mankind. and Jesus died and rose again in order to bring all men to life again. Hebrews 2:14 ——————————————————————————– The children (τὰπαιδία) Children of men, the subjects of Christ’s redemption. ——————————————————————————– Are partakers of flesh and blood (κεκοινώνηκεναἵματοςκαὶσαρκός) For κεκοινώνηκεν see on Romans 12:13. For flesh and blood the correct text reads blood and flesh. In rabbinical writers a standing phrase for human nature in contrast with God. ——————————————————————————– Likewise (παραπλησίως) Rend. in like manner. N.T.o. Expressing general similarity. He took his place alongside (παρὰ) and near (πλησιός): near by. ——————————————————————————– Took part (μετέσχεν) The verb only in Hebrews and Paul.

The distinction between it and κεκοινώνηκεν were partakers is correctly stated by Westcott; the latter marking the characteristic sharing of the common fleshly nature as it pertains to the human race at large, and the former signifying the unique fact of the incarnation as a voluntary acceptance of humanity. ——————————————————————————– He might destroy (καταργήσῃ) Rend. bring to nought. See on cumbereth, Luke 13:7, and make of none effect, Romans 3:3.

The word occurs 27 times in N.T., and is rendered in 17 different ways in A.V. ——————————————————————————– Him that had the power of death (τὸντὸκράτοςἔχοντατοῦθανάτου) Not power over death, but sovereignty or dominion of death, a sovereignty of which death is the realm. Comp. Romans 5:21, “Sin reigned in death.” ——————————————————————————– That is the devil An explanation has been sought in the Jewish doctrine which identified Satan with Sammaλl, the angel of death, who, according to the later Jews, tempted Eve. This is fanciful, and has no value, to say nothing of the fact that Michael and not Sammaλl was the angel of death to the Israelites. The O.T. nowhere identifies Satan with the serpent in Eden. That identification is found in Wisd. 2:24, and is adopted Revelation 12:9.

The devil has not power to inflict death, nor is death, as such, done away by the bringing of the devil to nought. The sense of the passage is that Satan’s dominion in the region of death is seen in the existence and power of the fear of death as the penalty of sin (comp. through fear of death, Hebrews 2:15).

The fear of death as implying rejection by God is distinctly to be seen in O.T. It appears in the utterances of many of the Psalmists. There is a consciousness of the lack of a pledge that God will not, in any special case, rise up against one. Along with this goes the conception of Satan as the accuser, see Zechariah 3. This idea may possibly give coloring to this passage. Even before death the accuser exercises sway, and keeps God’s people in bondage so long as they are oppressed with the fear of death as indicating the lack of full acceptance with God.

How strongly this argument would appeal to Hebrew readers of the Epistle is clear from rabbinical theology, which often speaks of the fear of death, and the accuser as a constant companion of man’s life. Jesus assumes the mortal flesh and blood which are subject to this bondage.

He proves himself to be both exempt from the fear of death and victorious over the accuser. He never lost his sense of oneness with God, so that death was not to him a sign of separation from God’s grace. It was a step in his appointed career; a means (διὰτοῦθανάτου) whereby he accomplished his vocation as Savior. His human brethren share his exemption from the bondage of the fear of death, and of the accusing power of Satan. “He that believeth on the Son hath eternal life.” “Whether we live or die we are the Lord’s.” Hebrews 2:14 ——————————————————————————– Are sharers in flesh and blood (kekoinτnηken haimatos kai sarkos). The best MSS. read “blood and flesh.” The verb is perfect active indicative of koinτneτ, old verb with the regular genitive, elsewhere in the N.T. with the locative (Romans 12:13) or with en or eis. “The children have become partners (koinτnoi) in blood and flesh.” ——————————————————————————– Partook (metesche). Second aorist active indicative of metechτ, to have with, a practical synonym for koinτneτ and with the genitive also (tτn autτn).

That he might bring to nought (hina katargηsηi). Purpose of the incarnation clearly stated with hina and the first aorist active subjunctive of katargeτ, old word to render idle or ineffective (from kata, argos), causative verb (25 times in Paul), once in Luke (Luke 13:7), once in Hebrews (here). “By means of death” (his own death) Christ broke the power (kratos) of the devil over death (paradoxical as it seems), certainly in men’s fear of death and in some unexplained way Satan had sway over the realm of death (Zechariah 3:5-6).

Note the explanatory tout’ estin (that is) with the accusative after it as before it. In Revelation 12:7 Satan is identified with the serpent in Eden, though it is not done in the Old Testament. See Romans 5:12; John 8:44; John 14:30; John 16:11; 1 John 3:12. Death is the devil’s realm, for he is the author of sin. “Death as death is no part of the divine order” (Westcott).

Hebrews 2:15

Hebrews 2:15 Hebrews 2:15 ————————– καιG2532 AND απαλλαξηG525 [G5661] MIGHT SET FREE τουτουςG5128 THOSE οσοιG3745 φοβωG5401 BY FEAR θανατουG2288 OF DEATH διαG1223 THROUGH παντοςG3956 ALL τουG3588 ζηνG2198 [G5721] THEIR ενοχοιG1777 SUBJECT ησανG2258 [G5713] WERE δουλειαςG1397 TO BONDAGE. deliver: Job 33:21-28, Psalms 33:19, Psalms 56:13, Psalms 89:48, Luke 1:74, Luke 1:75, 2 Corinthians 1:10 through: Job 18:11, Job 18:14, Job 24:17, Psalms 55:4, Psalms 73:19, 1 Corinthians 15:50-57 subject: Romans 8:15, Romans 8:21, Galatians 4:21, 2 Timothy 1:7 Genesis 3:15 - it shall Judges 14:14 - Out of the eater Judges 16:30 - So the dead Psalms 18:17 - strong Psalms 68:20 - unto Psalms 98:1 - his right Isaiah 25:8 - He Isaiah 42:7 - to bring Isaiah 49:25 - Even Isaiah 53:3 - a man Isaiah 53:12 - will I Isaiah 63:5 - mine own Jeremiah 31:11 - redeemed Micah 2:13 - breaker Matthew 6:13 - deliver Luke 8:35 - and found John 10:18 - but John 19:30 - and he Acts 10:38 - healing Acts 26:18 - and from Romans 6:9 - death Romans 7:24 - who Romans 16:20 - shall 1 Corinthians 15:54 - Death Galatians 4:31 - we 2 Timothy 1:10 - who Revelation 12:11 - they overcame Revelation 21:4 - no Hebrews 2:15. ———————- Bondage is from DOULEIA which is literally defined by Thayer as follows: “Slavery, bondage, the condition of a slave.” He then explains it to mean, “The slavish sense of fear.” With no prospect of living again, mankind would have a feeling of dread for death that would be like the terror caused by a harsh master over his slaves. Such a fear of death would indeed be a cruel bondage, but the resurrection of Christ dispelled that fear in the minds of all who believe in Him. Hebrews 2:15 ——————————————————————————– Deliver (ἀπαλλάξῃ) Only here in Hebrews, and besides, only Luke 12:58; Acts 19:12. Tolerably often in lxx. Very common in Class. Used here absolutely, not with δουλείας bondage, reading deliver from bondage. ——————————————————————————– Subject to bondage (ἔνοχοιδουλείας) Ἔνοχοι from ἐν in and ἔχειν to hold. Lit. holden of bondage. See on James 2:10.

Comp. the verb ἐςέξειν, Mark 6:19 (note), and Galatians 5:1. Δουλεία bondage only in Hebrews and Paul. Hebrews 2:15 ——————————————————————————– And might deliver (kai apallaxηi). Further purpose with the first aorist active subjunctive of appallassτ, old verb to change from, to set free from, in N.T. only here, Luke 12:58; Acts 19:12. ——————————————————————————– Through fear of death (phobτi thanatou). Instrumental case of phobos. The ancients had great fear of death though the philosophers like Seneca argued against it. There is today a flippant attitude towards death with denial of the future life and rejection of God.

But the author of Hebrews saw judgement after death (Hebrews 9:27-28). Hence our need of Christ to break the power of sin and Satan in death. ——————————————————————————– All their lifetime (dia pantos tou zηin). Present active infinitive with pas and the article in the genitive case with dia, “through all the living.” ——————————————————————————– Subject to bondage (enochoi douleias). Old adjective from enechτ, “held in,” “bound to,” with genitive, bond-slaves of fear, a graphic picture. Jesus has the keys of life and death and said: “I am the life.” Thank God for that.

Hebrews 2:16

Hebrews 2:16 Hebrews 2:16 ————————– ουG3756 γαρG1063 FOR NOT δηπουG1222 INDEED αγγελωνG32 OF ANGELS επιλαμβανεταιG1949 [G5736] TAKES HE HOLD αλλαG235 BUT σπερματοςG4690 OF “THE” SEED αβρααμG11 OF ABRAHAM επιλαμβανεταιG1949 [G5736] HE TAKES HOLD. verily: Hebrews 6:16, Hebrews 12:10, Romans 2:25, 1 Peter 1:20 took not: etc. Gr. taketh not hold of angels, but of the seed of Abraham he taketh hold the seed: Genesis 22:18, Matthew 1:1-17, Romans 4:16-25, Galatians 3:16, Galatians 3:29 Psalms 8:5 - thou John 11:35 - General Hebrews 2:16. ———————- Nature is not in the original text because angels are not natural beings. The thought is that Jesus did not come into the world with a body like those of the angels, for then He could not have died (Luke 20:36). He came instead as a fleshly descendant of Abraham. Hebrews 2:16 ——————————————————————————– Verily (δήπου) N.T.o. Doubtless, as is well known. ——————————————————————————– Took not on him (οὑἐπιλαμβάνεται) Rend. he doth not take hold. Comp. Matthew 14:31; Mark 8:23; Acts 18:17. Absolutely, in the sense of help, Sir 4:11. The Greek and Latin fathers explained the verb in the sense of appropriating. He did not appropriate the nature of angels. Angels did not need to be delivered from the fear of death. ——————————————————————————– The nature of angels (ἀγγέλων) The nature is not in the Greek, and does not need to be supplied if ἐπιλαμβάνεται is properly translated.

Rend. not of angels doth he take hold. It is not angels who receive his help. ——————————————————————————– The seed of Abraham The one family of God, consisting of believers of both dispensations, but called by its O.T. name. See Psalms 105:6; Isaiah 41:8, and comp. Galatians 3:29. The O.T. name is selected because the writer is addressing Jews. The entire statement in Hebrews 2:16-17 is not a mere repetition of Heb 2:14-15.

It carries out the line of thought and adds to it, while at the same time it presents a parallel argument to that in Hebrews 2:14-15. Thus: Hebrews 2:14-15, Christ took part of flesh and blood that he might deliver the children of God from the fear of death and the accusations of Satan: Hebrews 2:16-17, Christ takes hold of the seed of Abraham, the church of God, and is made like unto his brethren, tempted as they are, in order that he may be a faithful high priest, making reconciliation for sin, thus doing away with the fear of death, and enabling his people to draw near to God with boldness.

Comp. Hebrews 4:15-16. Christ gives that peculiar help the necessity of which was exhibited in the O.T. economy under which the original seed of Abraham lived. The fear of death, arising from the consciousness of sin, could be relieved only by the intervention of the priest who stood between God and the sinner, and made reconciliation for sin. Jesus steps into the place of the high priest, and perfectly fulfills the priestly office. By his actual participation in the sorrows and temptations of humanity he is fitted to be a true sympathizer with human infirmity and temptation (Hebrews 5:2), a merciful and faithful high priest, making reconciliation for sin, and thus abolishing the fear of death.

Hebrews 2:16 ——————————————————————————– Verily (de pou). “Now in some way,” only here in N.T. ——————————————————————————– Doth he take hold (epilambanetai). Present middle indicative and means to lay hold of, to help, like boηthηsai in Hebrews 2:18. ——————————————————————————– The seed of Abraham (spermatos Abraham).

The spiritual Israel (Galatians 3:29), children of faith (Romans 9:7).

Hebrews 2:17

Hebrews 2:17 Hebrews 2:17 ————————– οθενG3606 ωφειλενG3784 [G5707] IT BEHOVED “HIM” καταG2596 IN πανταG3956 ALL THINGS τοιςG3588 αδελφοιςG80 TO “HIS” ομοιωθηναιG3666 [G5683] TO BE MADE LIKE, ιναG2443 THAT ελεημωνG1655 A γενηταιG1096 [G5638] HE MIGHT BE καιG2532 AND πιστοςG4103 αρχιερευςG749 HIGH PRIEST “IN” ταG3588 THINGS προςG4314 τονG3588 TO θεονG2316 GOD, ειςG1519 τοG3588 FOR ιλασκεσθαιG2433 [G5745] TO MAKE FOR ταςG3588 THE αμαρτιαςG266 SINS τουG3588 OF THE λαουG2992 PEOPLE; it: Hebrews 2:11, Hebrews 2:14, Philippians 2:7, Philippians 2:8 a merciful: Hebrews 3:2, Hebrews 3:5, Hebrews 4:15, Hebrews 4:16, Hebrews 5:1, Hebrews 5:2, Isaiah 11:5 to make: Leviticus 6:30, Leviticus 8:15, 2 Chronicles 29:24, Ezekiel 45:15, Ezekiel 45:17, Ezekiel 45:20, Daniel 9:24, Romans 5:10, 2 Corinthians 5:18-21, Ephesians 2:16, Colossians 1:21 Genesis 19:21 - I Exodus 23:9 - ye know Exodus 28:30 - upon his heart Leviticus 4:20 - an atonement Leviticus 9:15 - General Leviticus 16:15 - Then shall Numbers 25:13 - atonement 1 Samuel 2:35 - I will raise Isaiah 42:3 - bruised Matthew 14:14 - and was Matthew 20:34 - Jesus Mark 1:13 - tempted Mark 1:41 - moved Mark 4:38 - in the Mark 6:34 - saw Mark 8:2 - compassion Mark 10:49 - stood Mark 11:12 - he was Luke 7:13 - he Luke 22:43 - strengthening John 1:29 - which John 4:6 - being John 11:35 - General Romans 7:21 - evil 1 Corinthians 1:9 - God Colossians 1:7 - a Colossians 1:20 - reconcile 2 Timothy 2:2 - faithful Hebrews 3:1 - and Hebrews 4:14 - a great Hebrews 9:11 - an high priest Hebrews 10:21 - an Hebrews 2:17. ———————- It was necessary for Jesus to be like his brethren with regard to His body, in order to have a sympathetic interest in their trials and other tests. Being so formed, He could have a feeling of mercy toward them in their transgressions. One meaning of faithful is to be “worthy of trust; that can be relied on.” Christ became such a high priest by partaking of the nature of fleshly man, while not surrendering His divine character and likeness to God. This qualified him to make reconciliation (satisfaction with God) for the sins of the people. Hebrews 2:17 ——————————————————————————– Wherefore (ὅθεν) oP. Often in Hebrews. ——————————————————————————– In all things to be made like unto his brethren (κατὰπάντατοῖςἀδελφοῖςὁμοιωθῆναι) Comp. Philippians 2:7, ἐνὁμοιώματιἀνθρώπωνγενόμενος having become in the likeness of men. Likeness is asserted without qualification. There was a complete and real likeness to humanity, a likeness which was closest just where the traces of the curse of sin were most apparent— in poverty, temptation, and violent and unmerited death. ——————————————————————————– It behooved (ὤφειλεν) Indicating an obligation growing out of the position which Christ assumed: something which he owed to his position as the helper of his people. ——————————————————————————– That he might be a merciful and faithful high priest (ἵναἐλεήμωνγένηταικαὶπιστὸςἀρχιερεὺς) Rend. that he might be compassionate, and so (in consequence of being compassionate), a faithful high priest. The keynote of the Epistle, the high-priesthood of Christ, which is intimated in Hebrews 1:3, is here for the first time distinctly struck.

Having shown that Christ delivers from the fear of death by nullifying the accusing power of sin, he now shows that he does this in his capacity of high priest, for which office it was necessary that he should be made like unto his human brethren. In the O.T. economy, the fear of death was especially connected with the approach to God of an impure worshipper (see Numbers 18:3; Numbers 18:5).

This fear was mitigated or removed by the intervention of the Levitical priest, since it was the special charge of the priest so to discharge the service of the tabernacle that there might be no outbreak of divine wrath on the children of Israel (Numbers 18:5).Γένηται might show himself to be, or prove to be. The idea of compassion as an attribute of priests is not found in the O.T. On the contrary, the fault of the priests was their frequent lack of sympathy with the people (see Hosea 4:4-9). In the later Jewish history, and in N.T. times, the priestly aristocracy of the Sadducees was notoriously unfeeling and cruel. The idea of a compassionate and faithful high priest would appeal powerfully to Jewish readers, who knew the deficiency of the Aaronic priesthood in that particular. Πιστὸς faithful, as an attribute of a priest, appears in 1 Samuel 2:35. The idea there is fidelity.

He will do all that is in God’s mind. Comp.

Hebrews 3:2. This implies trustworthiness. The idea here is, faithful in filling out the true ideal of the priesthood (Hebrews 5:1-2), by being not a mere ceremonialist but a compassionate man. ——————————————————————————– In things pertaining to God (τὰπρὸςτὸνθεόν) Comp. Romans 15:17. A technical phrase in Jewish liturgical language to denote the functions of worship. Const. with a faithful high priest, not with compassionate. ——————————————————————————– To make reconciliation (εἰςτὸἱλάσκεθαι) See on propitiation, Romans 3:25. The verb only here and Luke 18:13. Hebrews 2:17 ——————————————————————————– Wherefore (hothen).

Old relative adverb (ho and enclitic then, whence of place (Matthew 12:44), of source (1 John 2:18), of cause as here and often in Hebrews (Hebrews 3:1; Hebrews 7:25; Hebrews 8:3; Hebrews 9:18; Hebrews 11:19). ——————————————————————————– It behoved him (τpheilen). Imperfect active of opheilτ, old verb to owe, money (Matthew 18:28), service and love (Romans 13:8), duty or obligation as here and often in N.T. (Luke 17:10). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John 3:16), voluntarily (John 10:17), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. ——————————————————————————– In all things (kata panta). Except yielding to sin (Hebrews 4:15) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark 1:13). Jesus fought through to victory over Satan. ——————————————————————————– To be made like unto his brethren (tois adelphois homoiτthηnai).

First aorist passive infinitive of homoioτ, old and common verb from homoios (like), as in Matthew 6:8, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Philippians 2:7 “in the likeness of men”) as we shall resemble him in the end (Romans 8:29 “first-born among many brethren”; 1 John 3:2 “like him”), where the same root is used as here (hoiτma, homoios).

That he might be (hina genηtai). Purpose clause with hina and the second aorist middle subjunctive of ginomai, to become, “that he might become.” That was only possible by being like his brethren in actual human nature. ——————————————————————————– Merciful and faithful high priest (eleηmτn kai pistos archiereus). The sudden use of archiereus here for Jesus has been anticipated by Hebrews 1:3; Hebrews 2:9 and see Hebrews 3:1. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (eleηmτn and pistos) touch the chief points in the function of the high priest (Hebrews 5:1-10), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. ——————————————————————————– In things pertaining to God (ta pros ton theon).

The adverbial accusative of the article is a common idiom. See the very idiom ta pros ton theon in Exodus 18:19; Romans 15:17.

This use of pros we had already in Hebrews 1:7-8. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. ——————————————————————————– To make propitiation for (eis to hilaskesthai). Purpose clause with eis to and the infinitive (common Greek idiom), here present indirect middle of hilaskomai, to render propitious to oneself (from hilaos, Attic hileτs, gracious). This idea occurs in the LXX (Psalms 65:3), but only here in N.T., though in Luke 18:13 the passive form (hilasthηti) occurs as in 2 Kings 5:18. In 1 John 2:2 we have hilasmos used of Christ (cf. Hebrews 7:25). The inscriptions illustrate the meaning in Hebrews 2:17 as well as the LXX.

Hebrews 2:18

Hebrews 2:18 Hebrews 2:18 ————————– ενG1722 ωG3739 γαρG1063 FOR IN THAT πεπονθενG3958 [G5754] HE HAS αυτοςG846 HIMSELF πειρασθειςG3985 [G5685] HAVING BEEN TEMPTED, δυναταιG1410 [G5736] HE IS ABLE τοιςG3588 THOSE πειραζομενοιςG3985 [G5746] TEMPTED βοηθησαιG997 [G5658] TO HELP. suffered: Hebrews 4:15, Hebrews 4:16, Hebrews 5:2, Hebrews 5:7-9, Matthew 4:1-10, Matthew 26:37-39, Luke 22:53 he is: Hebrews 7:25, Hebrews 7:26, John 10:29, Philippians 3:21, 2 Timothy 1:12, Jude 1:24 them: 1 Corinthians 10:13, 2 Corinthians 12:7-10, 2 Peter 2:9, Revelation 3:10 Genesis 3:15 - thou Exodus 23:9 - ye know Isaiah 42:3 - bruised Isaiah 63:9 - all their Jeremiah 45:2 - unto Mark 1:13 - tempted Luke 4:2 - tempted Luke 22:28 - General John 14:18 - will not Hebrews 2:14 - he also Hebrews 2:18. ———————- Jesus was clothed with the flesh and was actually tempted (yet never yielded; Hebrews 4:15) as we are. This made Him able to succour (support) others who were taken in their sins, or who are in danger of being so taken. Hebrews 2:18 ——————————————————————————– In that he himself hath suffered being tempted (ἐνᾡγὰρπέπονθεναὐτὸςπειρασθείς) Rend. for having himself been tempted in that which he suffered. The emphasis is on having been tempted. Christ is the succored of the tempted because he has himself been tempted. Ἐνᾡ is not inasmuch as, but means in that which. Ἐνᾡπέπονθεν qualifies πειρασθείς, explaining in what the temptation consisted, namely, in suffering. Hebrews 2:18 ——————————————————————————– In that (en hτi). Literally, “In which” (= en toutτi en hτi, in that in which), a causal idea, though in Romans 14:22 en hτi means “wherein.” ——————————————————————————– Hath suffered (peponthen). Second perfect active indicative of paschτ, permanent part of Christ’s experience. ——————————————————————————– Being tempted (peirastheis).

First aorist passive participle of peirazτ. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22-23), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). ——————————————————————————– He is able (dunatai).

This word strikes the heart of it all. Christ’s power to help is due not merely to his deity as God’s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). ——————————————————————————– To succour (boηthηsai). First aorist active infinitive of the old compound verb boηtheτ (boη, a cry, theτ, to run), to run at a cry or call for help (Matthew 15:25). ——————————————————————————– Them that are tempted (tois peirazomenois). Dative plural of the articular participle (present passive) of peirazτ. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (autos) their predicament and is able to help them to be faithful.

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