Day 1396 of 1461 · 2030-10-27
Hebrews 2:1–18
1Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away.
2For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just penalty,
3how will we escape if we neglect so great a salvation—which at the first having been spoken through the Lord, was confirmed to us by those who heard,
4God also testifying with them, both by signs and wonders, by various works of power and by gifts of the Holy Spirit, according to his own will?
5For he didn’t subject the world to come, of which we speak, to angels.
6But one has somewhere testified, saying, “What is man, that you think of him? Or the son of man, that you care for him?
7You made him a little lower than the angels. You crowned him with glory and honor.
8You have put all things in subjection under his feet.” For in that he subjected all things to him, he left nothing that is not subject to him. But now we don’t see all things subjected to him, yet.
9But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
10For it became him, for whom are all things, and through whom are all things, in bringing many children to glory, to make the author of their salvation perfect through sufferings.
11For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers,
12saying, “I will declare your name to my brothers. Among the congregation I will sing your praise.”
13Again, “I will put my trust in him.” Again, “Behold, here I am with the children whom God has given me.”
14Since then the children have shared in flesh and blood, he also himself in the same way partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil,
15and might deliver all of them who through fear of death were all their lifetime subject to bondage.
16For most certainly, he doesn’t give help to angels, but he gives help to the offspring of Abraham.
17Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
18For in that he himself has suffered being tempted, he is able to help those who are tempted.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~883 words.
Matthew Henry. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb 2:10. For no higher nor lower nature than man's that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ. 2. Observe, There was a great breach and quarrel between God and man, by reason of sin; but Christ, by becoming man and dying, has taken up the quarrel, and made reconciliation so far that God is ready to receive all into favour and friendship who come to him through Christ. (2.) In things pertaining to his people, to their support and comfort: In that he suffered, being tempted, he is able to succour those that are tempted, Heb 2:18.
Jamieson–Fausset–Brown. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . his); then at Heb 2:9, first JESUS is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor." What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Luk 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so Heb 3:19; Heb 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. Sin is not, in the original constitution of man, a necessary attendant of manhood, so He had no sin. it behooved him--by moral necessity, considering what the justice and love of God required of Him as Mediator (compare Heb 5:3), the office which He had voluntarily undertaken in order to "help" man (Heb 2:16). his brethren-- (Heb 2:11); "the seed of Abraham" (Heb 2:16), and so also the spiritual seed, His elect out of all mankind. be, &c.--rather as Greek, "that He might become High Priest"; He was called so, when He was "made perfect by the things which He suffered" (Heb 2:10; Heb 5:8-10).
John Calvin. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man. 9. One might think the argument to be this, -- "To the man whom David speaks all things are subjected, but to mankind all things are not made subject; then he does not speak of any individual man." But this reasoning cannot stand, for the minor proposition is true also of Christ; for all things are not as yet made subject to him, as Paul shows in 1 Corinthians 15:28. Footnotes: [49] See [11]Appendix K [50] Here is, as I conceive, an instance of an arrangement similar to what is often found in the prophets, and to what occurs in verse 9; this would be seen were a part of this verse and the following verse put in lines, -- That compassionate he might be And a faithful high priest in the things of God To make an atonement for the sins of the people; For as he suffered, being himself tempted, he can help the tempted.
C. H. Spurgeon, sermons. After one portion of the angels had fallen, it pleased God to stamp their doom, and make it fast and firm; but when man had fallen, it did not so please God; he had threatened to punish him, but in his infinite mercy he selected the major portion of the human race, whom he made the objects of his special affection, for whom he provided a precious remedy, to whom he covenanted salvation, and secured it by the blood of his everlasting Son. God, in his divine vengeance, smote those rebel angels, drove them from their heavenly seats, banished them from their abodes of happiness and glory, and sent them down to dwell for ever in the abyss of hell; the rest he confirmed, calling them the elect angels; he made their thrones eternally secure, and gave them an entail of those crowns which, sustained by his grace, they had preserved by the rectitude of their holy conduct. God created them, and it pleased him to give unto them a free will to do as they pleased; to choose the good or to prefer the evil, even as he did to man: he gave them this stipulation—that if they should prefer the good, then their station in heaven should be for ever fixed and firm; but if they sinned, they should be punished for their guilt, and cast out from the presence of his glory into flames of fire.
Spurgeon on this passage
Sermons by C. H. Spurgeon on today's passage, quoted word for word from the original New Park Street Pulpit text (1855–1859, public domain), via CCEL.
Men Chosen—Fallen Angels Rejected · Hebrews 2:16
After one portion of the angels had fallen, it pleased God to stamp their doom, and make it fast and firm; but when man had fallen, it did not so please God; he had threatened to punish him, but in his infinite mercy he selected the major portion of the human race, whom he made the objects of his special affection, for whom he provided a precious remedy, to whom he covenanted salvation, and secured it by the blood of his everlasting Son. God, in his divine vengeance, smote those rebel angels, drove them from their heavenly seats, banished them from their abodes of happiness and glory, and sent them down to dwell for ever in the abyss of hell; the rest he confirmed, calling them the elect angels; he made their thrones eternally secure, and gave them an entail of those crowns which, sustained by his grace, they had preserved by the rectitude of their holy conduct. God created them, and it pleased him to give unto them a free will to do as they pleased; to choose the good or to prefer the evil, even as he did to man: he gave them this stipulation—that if they should prefer the good, then their station in heaven should be for ever fixed and firm; but if they sinned, they should be punished for their guilt, and cast out from the presence of his glory into flames of fire.
The Destroyer Destroyed · Hebrews 2:14
It is true that I have marred the glory of this earth by my guileful temptation; it is true the whole creation groaneth and travaileth in pain by reason of the evil that I have brought into it; but this, this is my masterpiece; I have killed man; I have brought death into him, and here lieth the first—the first dead man.” Since that time Satan hath ever gloated over the death of the human race, and he hath had some cause of glory, for that death has been universal. Death is a part of Satan’s dominion, he brought sin into the world when he tempted our mother Eve to eat of the forbidden fruit, and with sin he brought also death into the world, with all its train of woes. If Satan had not tempted, mayhap man had not revolted, and if he had not revolted he would have lived for ever, without having to undergo the painful change which is caused by death.
Full commentary on this passage
Matthew Henry
chapter
In this chapter the apostle, I. Makes some application of the doctrine laid down in the chapter foregoing concerning the excellency of the person of Christ, both by way of exhortation and argument (Heb 2:1-4). II. Enlarges further upon the pre-eminence of Christ above the angels (Heb 2:5-9). III. Proceeds to remove the scandal of the cross (Heb 2:10-15). IV. Asserts the incarnation of Christ, taking upon him not the nature of angels, but the seed of Abraham, and assigns the reason of his so doing (Heb 2:16 to the end).
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1–4
The apostle proceeds in the plain profitable method of doctrine, reason, and use, through this epistle. Here we have the application of the truths before asserted and proved; this is brought in by the illative particle therefore, with which this chapter begins, and which shows its connection with the former, where the apostle having proved Christ to be superior to the angels by whose ministry the law was given, and therefore that the gospel dispensation must be more excellent than the legal, he now comes to apply this doctrine both by way of exhortation and argument.
I. By way of exhortation: Therefore we ought to give the more diligent heed to the things which we have heard, Heb 2:1. This is the first way by which we are to show our esteem of Christ and of the gospel. It is the great concern of every one under the gospel to give the most earnest heed to all gospel discoveries and directions, to prize them highly in his judgment as matters of the greatest importance, to hearken to them diligently in all the opportunities he has for that purpose, to read them frequently, to meditate on them closely, and to mix faith with them. We must embrace them in our hearts and affections, retain them in our memories, and finally regulate our words and actions according to them.
II. By way of argument, he adds strong motives to enforce the exhortation.
1. From the great loss we shall sustain if we do not take this earnest heed to the things which we have heard: We shall let them slip. They will leak, and run out of our heads, lips, and lives, and we shall be great losers by our neglect. Learn, (1.) When we have received gospel truths into our minds, we are in danger of letting them slip. Our minds and memories are like a leaky vessel, they do not without much care retain what is poured into them; this proceeds from the corruption of our natures, the enmity and subtlety of Satan (he steals away the word), from the entanglements and snares of the world, the thorns that choke the good seed. (2.) Those meet with an inconceivable loss who let gospel truths, which they had received, slip out of their minds; they have lost a treasure far better than thousands of gold and silver; the seed is lost, their time and pains in hearing lost, and their hopes of a good harvest lost; all is lost, if the gospel be lost. (3.) This consideration should be a strong motive both to our attention to the gospel and our retention of it; and indeed, if we do not well attend, we shall not long retain the word of God; inattentive hearers will soon be forgetful hearers.
2. Another argument is taken from the dreadful punishment we shall incur if we do not do this duty, a more dreadful punishment than those fell under who neglected and disobeyed the law, Heb 2:2, Heb 2:3. Here observe, (1.) How the law is described: it was the word spoken by angels, and declared to be stedfast. It was the word spoken by angels, because given by the ministration of angels, they sounding the trumpet, and perhaps forming the words according to God's direction; and God, as judge, will make use of the angels to sound the trumpet a second time, and gather all to his tribunal, to receive their sentence, as they have conformed or not conformed to the law. And this law is declared to be stedfast; it is like the promise, yea and amen; it is truth and faithfulness, and it will abide and have its force whether men obey it or no; for every transgression and disobedience will receive a just recompence of reward. If men trifle with the law of God, the law will not trifle with them; it has taken hold of the sinners of former ages, and will take hold of sinners in all ages. God, as a righteous governor and judge, when he had given forth the law, would not let the contempt and breach of it go unpunished; but he has from time to time reckoned with the transgressors of it, and recompensed them according to the nature and aggravation of their disobedience. Observe, The severest punishment God ever inflicted up…
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5–9
The apostle, having made this serious application of the doctrine of the personal excellency of Christ above the angels, now returns to that pleasant subject again, and pursues it further (Heb 2:5): For to the angels hath he not put in subjection the world to come, whereof we speak.
I. Here the apostle lays down a negative proposition, including a positive one - That the state of the gospel-church, which is here called the world to come, is not subjected to the angels, but under the special care and direction of the Redeemer himself. Neither the state in which the church is at present, nor that more completely restored state at which it shall arrive when the prince of this world is cast out and the kingdoms of the earth shall become the kingdom of Christ, is left to the government of the angels; but Jesus Christ will take to him his great power, and will reign. He does not make that use of the ministration of angels to give the gospel as he did to give the law, which was the state of the old or antiquated world. This new world is committed to Christ, and put in absolute subjection to him only, in all spiritual and eternal concerns. Christ has the administration of the gospel church, which at once bespeaks Christ's honour and the church's happiness and safety. It is certain that neither the first creation of the gospel church, nor its after-edification or administration, nor its final judgment and perfection, is committed to the angels, but to Christ. God would not put so great a trust in his holy ones; his angels were too weak for such a charge.
II. We have a scripture - account of that blessed Jesus to whom the gospel world is put into subjection. It is taken from Psa 8:4-6, But one in a certain place testified, saying, What is man, that thou art mindful of him? or the Son of man, that thou visitest him? etc. There words are to be considered both as applicable to mankind in general, and as applied here to the Lord Jesus Christ.
1. As applicable to mankind in general, in which sense we have an affectionate thankful expostulation with the great God concerning his wonderful condescension and kindness to the sons of men. (1.) In remembering them, or being mindful of them, when yet they had no being but in the counsels of divine love. The favours of God to men all spring up out of his eternal thoughts and purposes of mercy for them; as all our dutiful regards to God spring forth from our remembrance of him. God is always mindful of us, let us never be forgetful of him. (2.) In visiting them. God's purpose of favours for men is productive of gracious visits to them; he comes to see us, how it is with us, what we ail, what we want, what dangers we are exposed to, what difficulties we have to encounter; and by his visitation our spirit is preserved. Let us so remember God as daily to approach him in a way of duty. (3.) In making man the head of all the creatures in this lower world, the top-stone of this building, the chief of the ways of God on earth, and only a little lower than the angels in place, and respect to the boy, while here, and to be made like the angels, and equal to the angels, at the resurrection of the just, Luk 20:36. (4.) In crowning him with glory and honour, the honour of having noble powers and faculties of soul, excellent organs and parts of body, whereby he is allied to both worlds, capable of serving the interests of both worlds, and of enjoying the happiness of both. (5.) In giving him right to and dominion over the inferior creatures, which did continue so long as he continued in his allegiance and duty to God.
2. As applied to the Lord Jesus Christ, and the whole that is here said can be applied only to him, Heb 2:8, Heb 2:9. And here you may observe, (1.) What is the moving cause of all the kindness God shows to men in giving Christ for them and to them; and that is the grace of God. For what is man? (2.) What are the fruits of this free grace of God with respect to the gift of Christ for us and to us, as…
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10–13
Having mentioned the death of Christ, the apostle here proceeds to prevent and remove the scandal of the cross; and this he does by showing both how it became God that Christ should suffer and how much man should be benefited by those sufferings.
I. How it became God that Christ should suffer: For it became him for whom are all things, and by whom are all things, in bringing many sons to glory, to make the captain of their salvation perfect through sufferings, Heb 2:10. Here,
1. God is described as the final end and first cause of all things, and as such it became him to secure his own glory in all that he did, not only to act so that he might in nothing dishonour himself, but so that he might from every thing have a revenue of glory.
2. He is declared to have acted up to this glorious character in the work of redemption, as to the choice both of the end and of the means.
(1.) In the choice of the end; and that was to bring many sons to glory in enjoying the glorious privileges of the gospel, and to future glory in heaven, which will be glory indeed, an exceeding eternal weight of glory. Here observe, [1.] We must be the sons of God both by adoption and regeneration, before we can be brought to the glory of heaven. Heaven is the inheritance; and only those that are the children are heirs of that inheritance. [2.] All true believers are the children of God: to those that receive Christ he has granted the power and privilege of being the children of God, even to as many as believe on his name, Joh 1:12. [3.] Though the sons of God are but a few in one place and at one time, yet when they shall be all brought together it will appear that they are many. Christ is the first-born among many brethren. [4.] All the sons of God, now many soever they are, or however dispersed and divided, shall at length be brought together to glory.
(2.) In the choice of the means. In finding out such a person as should be the captain of our salvation; those that are saved must come to that salvation under the guidance of a captain and leader sufficient for that purpose; and they must be all enlisted under the banner of this captain; they must endure hardship as good soldiers of Christ; they must follow their captain, and those that do so shall be brought safely off, and shall inherit great glory and honour. [2.] In making this captain of our salvation perfect through sufferings. God the Father made the Lord Jesus Christ the captain of our salvation (that is, he consecrated, he appointed him to that office, he gave him a commission for it), and he made him a perfect captain: he had perfection of wisdom, and courage, and strength, by the Spirit of the Lord, which he had without measure; he was made perfect through sufferings; that is, he perfected the work of our redemption by shedding his blood, and was thereby perfectly qualified to be a Mediator between God and man. He found his way to the crown by the cross, and so must his people too. The excellent Dr. Owen observes that the Lord Jesus Christ, being consecrated and perfected through suffering, has consecrated the way of suffering for all his followers to pass through unto glory; and hereby their sufferings are made necessary and unavoidable, they are hereby made honourable, useful, and profitable.
II. He shows how much they would be benefited by the cross and sufferings of Christ; as there was nothing unbecoming God and Christ, so there was that which would be very beneficial to men, in these sufferings. Hereby they are brought into a near union with Christ, and into a very endearing relation.
1. Into a near union (Heb 2:11): Both he that sanctifieth and those that are sanctified are all of one. Observe, Christ is he that sanctifieth; he has purchased and sent the sanctifying Spirit; he is the head of all sanctifying influences. The Spirit sanctifieth as the Spirit of Christ. True believers are those who are sanctified, endowed with holy principles and powers, separated and set apart from mean and …
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14–18
Here the apostle proceeds to assert the incarnation of Christ, as taking upon him not the nature of angels, but the seed of Abraham; and he shows the reason and design of his so doing.
I. The incarnation of Christ is asserted (Heb 2:16): Verily he took not upon him the nature of angels, but he took upon him the seed of Abraham. He took part of flesh and blood. Though as God he pre-existed from all eternity, yet in the fulness of time he took our nature into union with his divine nature, and became really and truly man. He did not lay hold of angels, but he laid hold of the seed of Abraham. The angels fell, and he let them go, and lie under the desert, defilement, and dominion of their sin, without hope or help. Christ never designed to be the Saviour of the fallen angels; as their tree fell, so it lies, and must lie to eternity, and therefore he did not assume their nature. The nature of angels could not be an atoning sacrifice for the sin of man. Now Christ resolving to recover the seed of Abraham and raise them up from their fallen state, he took upon him the human nature from one descended from the loins of Abraham, that the same nature that had sinned might suffer, to restore human nature to a state of hope and trial, and all that accepted of mercy to a state of special favour and salvation. Now there is hope and help for the chief of sinners in and through Christ. Here is a price paid sufficient for all, and suitable to all, for it was in our nature. Let us all then know the day of our gracious visitation, and improve that distinguishing mercy which has been shown to fallen men, not to the fallen angels.
II. The reasons and designs of the incarnation of Christ are declared.
1. Because the children were partakers of flesh and blood, he must take part of the same, and he made like his brethren, Heb 2:14, Heb 2:15. For no higher nor lower nature than man's that had sinned could so suffer for the sin of man as to satisfy the justice of God, and raise man up to a state of hope, and make believers the children of God, and so brethren to Christ.
2. He became man that he might die; as God he could not die, and therefore he assumed another nature and state. Here the wonderful love of God appeared, that, when Christ knew what he must suffer in our nature, and how he must die in it, yet he so readily took it upon him. The legal sacrifices and offerings God could not accept as propitiation. A body was prepared for Christ, and he said, Lo! I come, I delight to do thy will.
3. That through death he might destroy him that had the power of death, that is, the devil, Heb 2:14. The devil was the first sinner, and the first tempter to sin, and sin was the procuring cause of death; and he may be said to have the power of death, as he draws men into sin, the ways whereof are death, as he is often permitted to terrify the consciences of men with the fear of death, and as he is the executioner of divine justice, haling their souls from their bodies to the tribunal of God, there to receive their doom, and then being their tormentor, as he was before their tempter. In these respects he may be said to have had the power of death. But now Christ has so far destroyed him who had the power of death that he can keep none under the power of spiritual death; nor can he draw any into sin (the procuring cause of death), nor require the soul of any from the body, nor execute the sentence upon any but those who choose and continue to be his willing slaves, and persist in their enmity to God.
4. That he might deliver his own people from the slavish fear of death to which they are often subject. This may refer to the Old Testament saints, who were more under a spirit of bondage, because life and immortality were not so fully brought to light as now they are by the gospel. Or it may refer to all the people of God, whether under the Old Testament or the New, whose minds are often in perplexing fears about death and eternity. Christ became man, and died, to deli…
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John Calvin
1
Hebrews 2:1-4
1. Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip.
1. Quamobrem opertet nos magis attendere iis quae audimus, ne quando diffluamus.
2. For if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward;
2. Si enim quo per angelos enunciatus erat, sermo, firmus fuit, et omnis transgressio et inobedientia justam acceptit repensionem mercedis;
3. How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
3. Quomodo nos effugiemus tanta neglecta salute? quae quum initio coepisset enarrari per Dominum, ab iis qui audierant, erga nos confirmata fuit;
4. God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost, according to his own will?
4. Simul attestante Deo signis et prodigiis, et virtutibus variis, et distributionibus Spiritus Sancti secundum ejus voluntatem.
1. Therefore we ought, etc. He now declares what he had before in view, by comparing Christ with angels, even to secure the highest authority to his doctrine. For if the Law given through angels could not have been received with contempt, and if its transgression was visited with severe punishment, what is to happen, he asks, to the despisers of that gospel, which has the Son of God as its author, and was confirmed by so many miracles? The import of the whole is this, that the higher the dignity of Christ is than that of angels, the more reverence is due to the Gospel than to the Law. Thus he commends the doctrine by mentioning its author.
But should it seem strange to any one, that as the doctrine both of the Law and of the Gospel is from God, one should be preferred to the other; inasmuch as by having the Law lowered the majesty of God would be degraded; the evident answer would be this, -- that he ought indeed always to be heard with equal attention whenever he may speak, and yet that the fuller he reveals himself to us, it is but right that our reverence and attention to obedience should increase in proportion to the extent of his revelations; not that God is in himself less at one time than at another; but his greatness is not at all times equally made known to us.
Here also another question arises. Was not the Law also given by Christ? If so, the argument of the Apostle seems not to be well grounded. To this I reply, that in this comparison regard is had to a veiled revelation on one side, and to that which is manifest on the other. Now, as Christ in bringing the Law showed himself but obscurely or darkly, and as it were under coverings, it is nothing strange that the Law should be said to have been brought by angels without any mention being made of his name; for in that transaction he never appeared openly; but in the promulgation of the Gospel his glory was so conspicuous, that he may justly be deemed its author.
Lest at any time we should let them slip, or, "lest we should at any time flow abroad," or, if you prefer, "let dip," though in reality there is not much difference. The true sense is to be gathered from the contrast; for to give heed, or to attend and to let slip, are opposites; the first means to hold a thing, and the other to let off like a sieve, or a perforated vessel, whatever may be poured into it. I do not indeed approve of the opinion of those who take it in the sense of dying, according to what we find in 2 Samuel 15:14, "We all die and slide away like water." On the contrary, we ought, as I have said, to regard the contrast between attention and flowing out; an attentive mind is like a vessel capable of holding water; but that which is roving and indolent is like a vessel with holes. [29]
2. Steadfast, or "firm," or sure, etc.; that is, it was the word of authority, for God required it to be believed; and that it was authoritative, …
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5
Hebrews 2:5-9
5. For unto the angels hath he not put in subjection the world to come, whereof we speak.
5. Non enim angelis subjecit orbem futurum de quo loquimur:
6. But one in a certain place testified, saying, What is man, that thou art mindful of him? or the son of man, that thou visitest him?
6. Testatus est autem quidam alicubi, dicens, Quid est homo quod memor es ejus? aut filius hominis quod visitas eum?
7. Thou madest him a little lower than the angels; thou crownedst him with glory and honor, and didst set him over the works of thy hands:
7. Minuisti eum paululum ab angelis; gloria et onore coronasti eum, et constituisti eum super opera manuum tuarum:
8. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.
8. Omnia subjecisti sub pedibus ejus: subjiciendo certe illi omnia, nihil reliquit non subjectum: atqui nonc nondum videmus illi omnia subjecta:
9. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
9. Iesum autem qui paululum imminuatus fuit ab angelis intuimur propter passionem mortis gloria et honore coronatum; ut gratia Dei pro omnibus gustaret mortem.
5. For unto the angels, etc. He again proves by another argument that Christ ought to be obeyed; for the Father has conferred on him the sovereignty of the whole world, while the angels are wholly destitute of such an honor. It hence follows that none of the angels should stand in the way of his preeminence who alone possesses supremacy.
But first, the Psalm which he quotes must be examined, for it seems to be unfitly applied to Christ. David there mentions the benefits which God bestows on mankind; for after having contemplated God's power as manifested in heaven and the stars, he comes to man, among whom the wonderful goodness of God appears in a peculiar manner. He does not, then, speak of any particular person, but of all mankind. To this I answer, that all this affords no reason why the words should not be applied to the person of Christ. I indeed allow that man was at first put in possession of the world, that he might rule over all the works of God; but by his own defection he deserved the loss of his dominion, for it was a just punishment for ingratitude as to one thus favored, that the Lord, whom he refused to acknowledge and faithfully to worship, should have deprived him of a right previously granted to him. As soon, then, as Adam alienated himself from God through sin, he was justly deprived of the good things which he had received; not that he was denied the use of them, but that he would have had no right to them after he had forsaken God. And in the very use of them God intended that there should be some tokens of this loss of right, such as these, -- the wild beasts ferociously attack us, those who ought to be awed by our presence are dreaded by us, some never obey us, others can hardly be trained to submit, and they do us harm in various ways; the earth answers not our expectations in cultivating it; the sky, the air, the sea, and other things are often adverse to us. But were all creatures to continue in subjection, yet whatever the sons of Adam possessed would be deemed a robbery; for what can they call their own when they themselves are not God's?
This foundation being laid, it is evident that God's bounty belongs not to us until the right lost in Adam be restored by Christ. For this reason Paul teaches us that food is sanctified to us by faith, (1 Timothy 4:5;) and in another place he declares that to the unbelieving nothing is clean, for they have a polluted conscience. (Titus 1:16.)
We found at the beginning of this epistle that Christ has been appointed by the Father the heir of all things. Doubtless, as he ascribes the whole inheritance to one, he excludes …
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10
Hebrews 2:10-13
10. For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.
10. Decebat enim eum propter quem omnia, et per quem omnia, quum multos filios in gloriam adduceret, ducem salutis eorum per passiones consecrare.
11. For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,
11. Nam qui sanctificat et qui sanctificantur, ex uno omnes; propter quam causam non erubescit fratres ipsos vocare;
12. Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.
12. Dicens, Nuntiabo nomen tuum fratribus meis; in medio Ecclesiae canam te;
13. And again, I will put my trust in him. And again, Behold I and the children which God hath given me.
13. Et rursum, Ego ero fidens in ipso; et rursum, Ecce ego et pueri quos mihi dedit Deus.
10. For it became him, etc. His object is, to make Christ's humiliation to appear glorious to the godly; for when he is said to have been clothed with our flesh, he seems to be classed with the common order of men; and the cross brought him lower than all men. We must therefore take heed, lest Christ should be less esteemed, because he willingly humbled himself for us; and this is what is here spoken of. For the Apostle shows that this very thing ought to be deemed honorable to the Son of God, that he was by these means consecrated the Captain of our salvation.
He first assumes it as granted, that we ought to be satisfied with God's decree; for as all things are sustained by his power, so all things ought to serve to his glory. No betters cause, then, can be found out than the good pleasure of God. Such is the purport of the circumlocution which he employs, for whom, and by whom, are all things. He might by one word have named God; but his purpose was to remind us, that what is to be deemed best is that which he appoints, whose will and glory is the right end of all things. [39]
It does not, however, appear as yet what he intends by saying, that it became Christ to be thus consecrated. But this depends on the ordinary way which God adopts in dealing with his own people; for his will is to exercise them with various trials, so that they may spend their whole life under the cross. It was hence necessary that Christ, as the firstbegotten, should by the cross be inaugurated into his supremacy, since that is the common lot and condition of all. This is the conforming of the head with the members, of which Paul speaks in Romans 8:29.
It is indeed a singular consolation, calculated to mitigate the bitterness of the cross, when the faithful hear, that by sorrows and tribulations they are sanctified for glory as Christ himself was; and hence they see a sufficient reason why they should lovingly kiss the cross rather than dread it. And when this is the case, then doubtless the reproach of the cross of Christ immediately disappears, and its glory shines forth; for who can despise what is sacred, nay, what God sanctifies? Who can deem that ignominious, by which we are prepared for glory? And yet both these things are said here of the death of Christ.
By whom are all things, etc. When creation is spoken of, it is ascribed to the Son as his own world, for by him were all things created; but here the Apostle means no other thing than that all creatures continue or are preserved by the power of God. What we have rendered consecrated, others have rendered made perfect. But as the word, teleiosai which he uses, is of a doubtful meaning, I think it clear that the word I leave adopted is more suitable to the context. [40] For what is meant is the settled and regular way or method by which the sons of God are initiated, so that they may obtain their own honor, and be thus separated from the rest of the world; and then immediately sanctification is mentioned.
11. For both he that…
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14
Hebrews 2:14-15
14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil;
14. Quando igitur pueri carni et sanguini communicant, ipse quoque similiter eorundem fuit particeps, ut per mortem aboleret eum qui habebat mortis imperium, hoc est, diabolum;
15. And deliver them who through fear of death were all their lifetime subject to bondage.
15. Et redimeret quicunque metu mortis per totam vitam obnoxii erant servituti.
14. Forasmuch then as the children, etc., or, since then the children, etc. This is an inference from the foregoing; and at the same time a fuller reason is given than what has been hitherto stated, why it behooved the Son of God to put on our flesh, even that he might partake of the same nature with us, and that by undergoing death he might redeem us from it.
The passage deserves especial notice, for it not only confirms the reality of the human nature of Christ, but also shows the benefit which thence flows to us. "The Son of God," he says, "became man, that he might partake of the same condition and nature with us." What could be said more fitted to confirm our faith? Here his infinite love towards us appears; but its overflowing appears in this -- that he put on our nature that he might thus make himself capable of dying, for as God he could not undergo death. And though he refers but briefly to the benefits of his death, yet there is in this brevity of words a singularly striking and powerful representation, and that is, that he has so delivered us from the tyranny of the devil, that we are rendered safe, and that he has so redeemed us from death, that it is no longer to be dreaded.
But as all the words are important, they must be examined a little more carefully. First, the destruction of the devil, of which he speaks, imports this -- that he cannot prevail against us. For though the devil still lives, and constantly attempts our ruin, yet all his power to hurt us is destroyed or restrained. It is a great consolation to know that we have to do with an enemy who cannot prevail against us. That what is here said has been said with regard to us, we may gather from the next clause, that he might destroy him that had the power of death; for the apostle intimates that the devil was so far destroyed as he has power to reign to our ruin; for "the power of death" is ascribed to him from the effect, because it is destructive and brings death. He then teaches us not only that the tyranny of Satan was abolished by Christ's death, but also that he himself was so laid prostrate, that no more account is to be made of him than as though he were not. He speaks of the devil according to the usual practice of Scripture, in the singular number, not because there is but one, but because they all form one community which cannot be supposed to be without a head. [47]
15. And deliver them who, etc. This passage expresses in a striking manner how miserable is the life of those who fear death, as they must feel it to be dreadful, because they look on it apart from Christ; for then nothing but a curse appears in it: for whence is death but from God's wrath against sin? Hence is that bondage throughout life, even perpetual anxiety, by which unhappy souls are tormented; for through a consciousness of sin the judgment of God is ever presented to the view. From this fear Christ has delivered us, who by undergoing our curse has taken away what is dreadful in death. For though we are not now freed from death, yet in life and in death we have peace and safety, when we have Christ going before us. [48]
But it any one cannot pacify his mind by disregarding death, let him know that he has made as yet but very little proficiency in the faith of Christ; for as extreme fear is owing to ignorance as to the grace of Christ, so it is a certain evidence of unbelief.
Death here does not only mean…
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16
Hebrews 2:16-18
16. For verily he took not on him the nature of angels; but he took on him the seed of Abraham.
16. Nusquam enim angelos assumit; sed semen Abrahae assumit.
17. Wherefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
17. Unde fratribus debuit per omnia esse similis, ut misericors esset et fidelis pontifex in iis quae sunt erga Deum, ut peccata expiet populi.
18. For in that he himself hath suffered being tempted, he is able to succor them that are tempted.
18. Ex quo enim ipsi contigit tentari, potest et iis qui tentantur, succurrere.
16. For verily, or, For nowhere, etc. By this comparison he enhances the benefit and the honor with which Christ has favored us, by putting on our flesh; for he never did so much for angels. As then it was necessary that there should be a remarkable remedy for man's dreadful ruin, it was the design of the Son of God that there should be some incomparable pledge of his love towards us which angels had not in common with us. That he preferred us to angels was not owing to our excellency, but to our misery. There is therefore no reason for us to glory as though we were superior to angels, except that our heavenly Father has manifested toward us that ampler mercy which we needed, so that the angels themselves might from on high behold so great a bounty poured on the earth. The present tense of the verb is to be understood with reference to the testimonies of Scripture, as though he set before us what had been before testified by the Prophets.
But this one passage is abundantly sufficient to lay prostrate such men as Marcion and Manicheus, and fanatical men of similar character, who denied Christ to have been a real man, begotten of human seed. For if he bore only the appearance of man, as he had before appeared in the form of an angel, there could have been no difference; but as it could not have been said that Christ became really an angel, clothed with angelic nature, it is hence said that he took upon him man's nature and not that of angels.
And the Apostle speaks of nature, and intimates that Christ, clothed with flesh, was real man, so that there was unity of person in two natures. For this passage does not favor Nestorius, who imagined a twofold Christ, as though the Son of God was not a real man but only dwelt in man's flesh. But we see that the Apostle's meaning was very different, for his object was to teach us that we find in the Son of God a brother, being a partaker of our common nature. Being not therefore satisfied with calling him man, he says that he was begotten of human seed; and he names expressly the seed of Abraham, in order that what he said might have more credit, as being taken from Scripture. [49]
17. Wherefore in all things it behooved him to be made like unto his brethren, or, to be like his brethren, etc. In Christ's human nature there are two things to be considered, the real flesh and the affections or feelings. The Apostle then teaches us, that he had not only put on the real flesh of man, but also all those feelings which belong to man, and he also shows the benefit that hence proceeds; and it is the true teaching of faith when we in our case find the reason why the Son of God undertook our infirmities; for all knowledge without feeling the need of this benefit is cold and lifeless. But he teaches us that Christ was made subject to human affections, that he might be a merciful and faithful high priest; which words I thus explain, "that he might be a merciful, and therefore a faithful high priest." [50]
For in a priest, whose office it is to appease God's wrath, to help the miserable, to raise up the fallen, to relieve the oppressed, mercy is especially required, and it is what experience produces in us; for it is a rare thing, for those who are always happy to sympathize with the sorrows of ot…
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Jamieson–Fausset–Brown
2
(Compare Heb 2:3.) Argument a fortiori.
spoken by angels--the Mosaic law spoken by the ministration of angels (Deu 33:2; Psa 68:17; Act 7:53; Gal 3:19). When it is said, Exo 20:1, "God spake," it is meant He spake by angels as His mouthpiece, or at least angels repeating in unison with His voice the words of the Decalogue; whereas the Gospel was first spoken by the Lord alone.
was steadfast--Greek, "was made steadfast," or "confirmed": was enforced by penalties on those violating it.
transgression--by doing evil; literally, overstepping its bounds: a positive violation of it.
disobedience--by neglecting to do good: a negative violation of it.
recompense-- (Deu 32:35).
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3
we--who have received the message of salvation so clearly delivered to us (compare Heb 12:25).
so great salvation--embodied in Jesus, whose very name means "salvation," including not only deliverance from foes and from death, and the grant of temporal blessings (which the law promised to the obedient), but also grace of the Spirit, forgiveness of sins, and the promise of heaven, glory, and eternal life (Heb 2:10).
which--"inasmuch as it is a salvation which began," &c.
spoken by the Lord--as the instrument of proclaiming it. Not as the law, spoken by the instrumentality of angels (Heb 2:2). Both law and Gospel came from God; the difference here referred to lay in the instrumentality by which each respectively was promulgated (compare Heb 2:5). Angels recognize Him as "the Lord" (Mat 28:6; Luk 2:11).
confirmed unto us--not by penalties, as the law was confirmed, but by spiritual gifts (Heb 2:4).
by them that heard him--(Compare Luk 1:2). Though Paul had a special and independent revelation of Christ (Gal 1:16-17, Gal 1:19), yet he classes himself with those Jews whom he addresses, "unto us"; for like them in many particulars (for example, the agony in Gethsemane, Heb 5:7), he was dependent for autoptic information on the twelve apostles. So the discourses of Jesus, for example, the Sermon on the Mount, and the first proclamation of the Gospel kingdom by the Lord (Mat 4:17), he could only know by the report of the Twelve: so the saying, "It is more blessed to give than to receive" (Act 20:35). Paul mentions what they had heard, rather than what they had seen, conformably with what he began with, Heb 1:1-2, "spake . . . spoken." Appropriately also in his Epistles to Gentiles, he dwells on his independent call to the apostleship of the Gentiles; in his Epistle to the Hebrews, he appeals to the apostles who had been long with the Lord (compare Act 1:21; Act 10:41): so in his sermon to the Jews in Antioch of Pisidia (Act 13:31); and "he only appeals to the testimony of these apostles in a general way, in order that he may bring the Hebrews to the Lord alone" [BENGEL], not to become partisans of particular apostles, as Peter, the apostle of the circumcision, and James, the bishop of Jerusalem. This verse implies that the Hebrews of the churches of Palestine and Syria (or those of them dispersed in Asia Minor [BENGEL], Pe1 1:1, or in Alexandria) were primarily addressed in this Epistle; for of none so well could it be said, the Gospel was confirmed to them by the immediate hearers of the Lord: the past tense, "was confirmed," implies some little time had elapsed since this testification by eye-witnesses.
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4
them--rather, "God also [as well as Christ, Heb 2:3] bearing witness to it," &c., joining in attestation of it."
signs and wonders--performed by Christ and His apostles. "Signs" and miracles, or other facts regarded as proofs of a divine mission; "wonders" are miracles viewed as prodigies, causing astonishment (Act 2:22, Act 2:33); "powers" are miracles viewed as evidences of superhuman power.
divers miracles--Greek, "varied (miraculous) powers" (Co2 12:12) granted to the apostles after the ascension.
gifts, &c.--Greek, "distributions." The gift of the Holy Spirit was given to Christ without measure (Joh 3:34), but to us it is distributed in various measures and operations (Rom 12:3, Rom 12:6, &c.; Co1 12:4-11).
according to his own will--God's free and sovereign will, assigning one gift of the Spirit to one, another to another (Act 5:32; Eph 1:5).
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5
For--confirming the assertion, Heb 2:2-3, that the new covenant was spoken by One higher than the mediators of the old covenant, namely, angels. Translate in the Greek order, to bring out the proper emphasis, "Not the angels hath He," &c.
the world to come--implying, He has subjected to angels the existing world, the Old Testament dispensation (then still partly existing as to its framework), Heb 2:2, the political kingdom of the earth (Dan 4:13; Dan 10:13, Dan 10:20-21; Dan 12:1), and the natural elements (Rev 9:11; Rev 16:4). and even individuals (Mat 18:10). "The world to come" is the new dispensation brought in by Christ, beginning in grace here, to be completed in glory hereafter. It is called "to come," or "about to be," as at the time of its being subjected to Christ by the divine decree, it was as yet a thing of the future, and is still so to us, in respect to its full consummation. In respect to the subjecting of all things to Christ in fulfilment of Psa 8:1-9, the realization is still "to come." Regarded from the Old Testament standpoint, which looks prophetically forward to the New Testament (and the Jewish priesthood and Old Testament ritual were in force then when Paul wrote, and continued till their forcible abrogation by the destruction of Jerusalem), it is "the world to come"; Paul, as addressing Jews, appropriately calls it so, according to their conventional way of viewing it. We, like them, still pray, "Thy kingdom come"; for its manifestation in glory is yet future. "This world" is used in contrast to express the present fallen condition of the world (Eph 2:2). Believers belong not to this present world course, but by faith rise in spirit to "the world to come," making it a present, though internal. reality. Still, in the present world, natural and social, angels are mediately rulers under God in some sense: not so in the coming world: man in it, and the Son of man, man's Head, are to be supreme. Hence greater reverence was paid to angels by men in the Old Testament than is permitted in the New Testament. For man's nature is exalted in Christ now, so that angels are our "fellow servants" (Rev 22:9). In their ministrations they stand on a different footing from that on which they stood towards us in the Old Testament. We are "brethren" of Christ in a nearness not enjoyed even by angels (Heb 2:10-12, Heb 2:16).
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6
But--It is not to angels the Gospel kingdom is subject, BUT . . .
one . . . testified--the usual way of quoting Scripture to readers familiar with it. Psa 8:5-7 praises Jehovah for exalting MAN, so as to subject all the works of God on earth to him: this dignity having been lost by the first Adam, is realized only in Christ the Son of man, the Representative Man and Head of our redeemed race. Thus Paul proves that it is to MAN, not to angels, that God has subjected the "world to come." In Heb 2:6-8, MAN is spoken of in general ("him . . . him . . . his); then at Heb 2:9, first JESUS is introduced as fulfilling, as man, all the conditions of the prophecy, and passing through death Himself; and so consequently bringing us men, His "brethren," to "glory and honor."
What, &c.--How insignificant in himself, yet how exalted by God's grace! (Compare Psa 144:3). The Hebrew, "Enosh" and "Ben-Adam," express "man" and "Son of man" in his weakness: "Son of man" is here used of any and every child of man: unlike, seemingly, the lord of creation, such as he was originally (Gen. 1:1-2:25), and such as he is designed to be (Psa 8:1-9), and such as he actually is by title and shall hereafter more fully be in the person of, and in union with, Jesus, pre-eminently the Son of man (Heb 2:9).
art mindful--as of one absent.
visitest--lookest after him, as one present.
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7
a little--not as BENGEL, "a little time."
than the angels--Hebrew, "than God," "Elohim," that is, the abstract qualities of God, such as angels possess in an inferior form; namely, heavenly, spiritual, incorporeal natures. Man, in his original creation, was set next beneath them. So the man Jesus, though Lord of angels, when He emptied Himself of the externals of His Divinity (see on Phi 2:6-7), was in His human nature "a little lower than the angels"; though this is not the primary reference here, but man in general.
crownedst him with glory and honour--as the appointed kingly vicegerent of God over this earth (Gen. 1:1-2:25).
and didst set him over the works of thy hands--omitted in some of the oldest manuscripts; but read by others and by oldest versions: so Psa 8:6, "Thou madest him to have dominion over the works of thy hands."
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8
(Co1 15:27.)
For in that--that is, "For in that" God saith in the eighth Psalm, "He put the all things (so the Greek, the all things just mentioned) in subjection under him (man), He left nothing . . . As no limitation occurs in the sacred writing, the "all things" must include heavenly, as well as earthly things (compare Co1 3:21-22).
But now--As things now are, we see not yet the all things put under man.
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9
But--We see not man as yet exercising lordship over all things, "but rather, Him who was made a little lower than the angels (compare Luk 22:43), we behold (by faith: a different Greek verb from that for 'we see,' Heb 2:8, which expresses the impression which our eyes passively receive from objects around us; whereas, 'we behold,' or 'look at,' implies the direction and intention of one deliberately regarding something which he tries to see: so Heb 3:19; Heb 10:25, Greek), namely, Jesus, on account of His suffering of death, crowned," &c. He is already crowned, though unseen by us, save by faith; hereafter all things shall be subjected to Him visibly and fully. The ground of His exaltation is "on accoumt of His having suffered death" (Heb 2:10; Phi 2:8-9).
that he by the grace of God-- (Tit 2:11; Tit 3:4). The reading of ORIGEN, "That He without God" (laying aside His Divinity; or, for every being save God: or perhaps alluding to His having been temporarily "forsaken," as the Sin-bearer, by the Father on the cross), is not supported by the manuscripts. The "that," &c., is connected with "crowned with glory," &c., thus: His exaltation after sufferings is the perfecting or consummation of His work (Heb 2:10) for us: without it His death would have been ineffectual; with it, and from it, flows the result that His tasting of death is available for (in behalf of, for the good of) every man. He is crowned as the Head in heaven of our common humanity, presenting His blood as the all-prevailing plea for us. This coronation above makes His death applicable for every individual man (observe the singular; not merely "for all men"), Heb 4:14; Heb 9:24; Jo1 2:2. "Taste death" implies His personal experimental undergoing of death: death of the body, and death (spiritually) of the soul, in His being forsaken of the Father. "As a physician first tastes his medicines to encourage his sick patient to take them, so Christ, when all men feared death, in order to persuade them to be bold in meeting it, tasted it Himself, though He had no need" [CHRYSOSTOM]. (Heb 2:14-15).
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9 more notes on this passage are in the library.